Dhammacakkapavattana Sutta . - Dhammacakkapavattana Sutta.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. This Sutta is the first discourse that the Buddha gave to a group of five bhikkhus. Not long after Prince Siddhattha left the worldly life, living without a family, he practiced asceticism with vigorous effort in Uruvela. There, a group of five bhikkhus served and cared for his meager needs. Six years later, he realized that asceticism was not the right path to enlightenment, so he abandoned it. He reuses food necessary for the body. The group of five bhikkhus mistakenly thought that he had given up his quest for enlightenment. Disappointed in Him, they left Him and went to the Deer Park in Isipatana. After Prince Siddhattha attained enlightenment and became a Buddha, he observed that the group of five bhikkhus would be the first group to realize the Dharma. So he visited them in Isipatana to give the Dhammacakkapavatana Sutta. This Sutta is highly respected by Buddhists, as it was the first time the Buddha turned the wheel of the Dharma (Dhamma) that gods and humans had never heard before. The Sutta begins with: 'Thus I have heard: At one time the Blessed One was staying at the Deer Park at Isipatana near Benares. Here "once" means the full moon day of June and July, almost two months after the Buddha's enlightenment. At that time, the Buddha went from Bodhgaya to the Deer Park at Isipatana. Here “isi” means “sage”; “patana” means “to descend or land”. Before our Bodhisattva (Buddhisatta) became the Fully Enlightened One, many sages, especially many Paccekabuddhas, flew down from their Himalayan abode to go begging. real in the city of Benares. After they finished their alms round, they flew back to the Himalayas from that Deer Park. They also gathered there for the Uposatha and meeting. The Buddhas of the past also landed there to preach the Dhammacakkapavattana Sutta, Turning the Wheel of Dharma. That is why this place is called “isipatana”, the abode of the sages. The Sutta continues : “There, the Blessed One told the five bhikkhus: “There are these two extremes, bhikkhus, a monastic should not practice. How is two?" “One who has left home” (pabbajita) means one who strives to get rid of defilements. He renounces worldly life, takes up the duties of a hermit, and practices meditation to destroy all defilements and attain eternal peace, Nibbāna. Here, those five bhikkhus are Kondañña, Bhaddiya, Vappa, Mahanama and Assaji. Among them, Assaji would become the teacher of Venerable Sāriputta. All of them possessed the perfections (pāramī) that had been fulfilled, from one hundred thousand aeons ago during the time of Buddha Padumuttara. In particular, they practiced Vipassanā meditation to the stage of Saṅkhārūpekkhāñāṇa, vipassana insight towards renunciation of formations, during the Dharma period of the past Buddhas. Why do we say that they have the perfected perfections (pāramī)? Because after listening to the Anattalakkhaṇa Sutta, they naturally become Arahants with the Four Analytical Wisdoms. The Four Wisdoms of Analysis are : 1. attha-paṭisambhidā: Wisdom Analysis of the Noble Truth of Suffering, dukkha-sacca. 2. dhamma-paṭisambhidā: Analytical Wisdom of the Noble Truth of Suffering, samudaya-sacca. 3. nirutti-paṭisambhidā: Analytical wisdom on language and grammar about the Truth of Suffering (dukkha-sacca-dhamma) and the Truth of Suffering (samudaya-sacca-dhamma). 4. paṭibhāna-paṭisambhidā: Analytical Wisdom about the three types of Analytical Wisdom above. The five causes must be practiced in order to attain the Four Analytical Wisdoms: 1. adhigama (achievement): attainment of Arahantship or any Noble Path. 2. pariyatti (mastery of the classics): familiar with the heart of the Tripitaka (piṭaka) 3. savana (listen): listen carefully and respectfully to the Dharma (Dhamma). 4. paripucchā (question): learn the commentaries and especially the difficult points in the Pāḷi canon. 5. pubbayoga (pre-effort): practiced Vipassanā to the stage of Wisdom of Equanimity (saṅkhārūpekkhāñāṇa) in the Dharma period of the past Buddhas by practicing gata-paccāgata-vatta. Gata-paccāgata-vatta means that on the way to the village for alms and on the way back, they always practice concentration (samatha) and insight meditation (vipassanā). Of these five causes, the first must be performed in the life in which they attain the Four Analytical Wisdoms. The remaining four causes must be practiced during the Dharma period of the past Buddhas. As such, we should bear in mind that these five bhikkhus were consummated during the Dharma period of the past Buddhas to attain arahantship along with the Four Analytical Wisdoms. Concerning the two extremes, the Buddha explained: “One is to indulge in sensual pleasures. It is a lowly, vulgar, ordinary person's dharma, unworthy of the dharma of the saints, and does not bring any benefit. The second is to practice self-torment, suffering, not worthy of the Dharma of the Noble One, and does not bring any benefit." Here, the Buddha says that one of the two extremes is indulging in sensual pleasures. When he was Prince Siddhattha, our Bodhisattva, he indulged in sensual pleasures for many years. He has three magnificent castles for the three seasons to live in. He married his consecrated wife, Princess Yasodharā, whose beauty was unmatched among women in the world. They gave birth to a prince, Rahula. Everyone and everything around him was likable and likable. However, he could not find the Truth he sought in this kind of life of luxury. That is why, after his enlightenment, he declared that indulging in sensual pleasures is a lowly, vulgar, worldly dharma, unworthy of the Noble One's dharma, of no benefit... If a bhikkhu is indulged in sensual pleasures, his attachment to sensual pleasures will increase day by day. He will be caught in the vortex of craving. Therefore, he cannot realize Nibbāna or attain any attainments of meditation. The second extreme is the worship of mortification, such as children breathing longer and longer, fasting, eating nothing but grass, except moss, garbage etc., eating only one bean a day, one seed a day sesame seeds, a grain of rice a day, standing on one leg for a long time, lying on thorns, etc. In ancient India, it was mistakenly believed that the source of defilements was rooted in the body. Therefore, they practice asceticism with the wish to eradicate defilements. After Bodhisatta renounced the world, he practiced many ascetic practices that were so rigorous that no one could practice them. Emaciated by long fasting, His body became extremely thin. His feet became like reeds, and His feet became like the hooves of a camel. The backbone is like a string of balls. The emaciated ribs are like the rafters of a ruined stilt house. His pupils sink deep into the eye sockets, like water in a deep well. He even seemed to be standing on the threshold of death. With such severe asceticism, he still failed to realize the truth he had been searching for for so long. Therefore, after his enlightenment, he declared that the worship of mortification is suffering, not the practice of the Noble Ones, and is of no benefit. If a bhikkhu worships mortification, because his body becomes exhausted and his mind becomes restless because of pains, he cannot attain any deep concentration. Without deep concentration, that bhikkhu does not realize the dharmas as they really are. Therefore, he failed to penetrate the Four Noble Truths. Buddha continued : "Abstaining from these two extremes, bhikkhus, is the Middle Way, which is made by the Tathagata to enlightenment, by the eye, by the attainment of wisdom, leading to peace, to perfect knowledge, to enlightenment, to Nirvana." The "Middle Way" is so called because it avoids these two extremes. Here "eye" (cakkhu) means the eye of wisdom that sees the Four Noble Truths. "Wisdom" (ñāṇa) means the wisdom that realizes the Four Noble Truths. "Peace" (upasama) means the complete eradication of all defilements. "Winning wisdom" (abhiññāṇa) means wisdom that understands the Four Noble Truths. "Enlightenment" (sambodha) means that the Path of Wisdom knows the Four Noble Truths. "Nirvana" (Nibbāna) is the end of cyclic existence, liberation, ultimate peace. Here, I would like to quote a passage from the Keyhole Sutra (Chiggaḷayuga Sutta) to explain the importance of the Four Noble Truths: “For example, monks, a person throws a log with a hole in the sea, and there is a blind tortoise that emerges once every hundred years. What do you think, monks? That blind tortoise, which only emerges once every hundred years, can you put its neck in this tree hole?" "If it is possible, World-Honored One, it can only be done once, after a very long time." "Even faster, the Male-stilts, that blind turtle can get into the log with that hole; but, bhikkhus, I declare that it is more difficult to become a human again, once a fool has fallen into the lower realms. Why? For there, bhikkhus, there is no practice, peaceful practice, good practice, no meritorious conduct. Here, bhikkhus, there is only mutual eating and eating the flesh of the weak. Why? For here, bhikkhus, they do not see the Four Noble Truths. What are four? The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Path to the Cessation of Suffering. "Therefore, bhikkhus, an effort must be made to understand: 'This is the Noble Truth of Suffering'. An effort must be made to know: "This is the Noble Truth of Suffering". An effort must be made to know: "This is the Noble Truth of Suffering." An effort must be made to know: "This is the Path leading to the cessation of suffering and the Noble Truth of" . Therefore, in order to prevent falling into miserable states, one must understand the Four Noble Truths. The middle way is the only way to understand them and to develop the eyes, to create wisdom, and to realize Nibbāna. Buddha continued : “And what is the Middle Way, bhikkhus, that leads to peace, to perfect knowledge, to enlightenment, to Nibbāna? It is the Noble Eightfold Path, ie: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the middle way, bhikkhus, leading to peace, to perfect knowledge, to enlightenment, to Nirvana.” Here, I would like to explain the meaning of the above passage. What is Right View (sammā-diṭṭhi)? In the Great Satipatthana Sutra, the Buddha explains the four aspects of Right View: 'dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminīpaṭipadāya ñāṇam'— Insight into the Truth of Suffering (dukkha-sacca), Insight into the Noble Truth of Suffering (samudaya-sacca), Insight into the Cessation of Suffering (nirodha-sacca), The Noble Truth of the Path (magga-sacca) (The Noble Truth of the Path leading to the Cessation of Suffering) These four types of insight are called Right View. What is Right Thought (sammā-saṅkappa)? The attachment of the mind to the Truth of Suffering (dukkha-sacca), the attachment of the mind to the Truth of Suffering (samudaya-sacca), the attachment of the mind to the Truth of Cessation (nirodha-sacca), the attachment of the mind to the Truth of the Path (magga-sacca). sacca). These four types of mental pressure are called Right Thought. In this case, the jhāna-dhammas are also included in the Truth of Suffering (dukkha-sacca). Thus, the attachment of the mind to the object of meditation as well as to the jhāna-dhammas is also Right Thought. Thus Right Understanding and Right Thought are always co-born together. They can arise simultaneously in the same mind-moment (citta-khaṇa). Right Speech (sammā-vācā), Right Action (sammā-kammanta), Right Livelihood (Sammā-ājīva) are called precepts, that is, training in morality. What is Right Effort (sammā-vāyāma)? In samatha, the effort to concentrate entirely on the object of concentration (samatha) is Right Effort. In Vipassanā, the effort to realize the Truth of Suffering (dukkha-sacca), the Truth of Suffering (samudaya-sacca), the Truth of Cessation (nirodha-sacca) and the Truth of the Way (magga-sacca) is called Right Effort. What is Right Mindfulness (sammā-sati)? Mindfulness on the Truth of Suffering (dukkha-sacca), mindfulness on the Noble Truth of Suffering (samudaya-sacca), mindfulness on the Truth of Cessation (nirodha-sacca) and mindfulness on the Truth of the Way (magga-sacca). These four types of mindfulness are called Right Mindfulness. What is Right Concentration (sammā-samādhi)? In samatha, the eight attainments are called Right Concentration, that is, the first jhāna (jhāna), the second jhāna (jhāna), the third jhāna (jhāna), the fourth jhāna (jhāna), the base of boundless space, and consciousness. the base of boundless land, the base of no possessions and the base of neither perception nor non-perception. In vipassanā meditation, concentration on conditioned dhammas (saṅkhāra-dhamma), formations and their impermanent, unsatisfactory and non-self nature is Right Concentration. Right Concentration always accompanies Right Knowledge. They are co-born in the same mind-moment. This is a compromise. The supramundane concentration is co-born with the Path of Wisdom, taking Nirvana as an object. Buddha continued: “This is the Noble Truth of Suffering, bhikkhus: Birth is suffering, old age is suffering, sickness is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, meeting resentment is suffering, separation from love is suffering, not being obtained is suffering. In short, the five aggregates of clinging are suffering.” Here, birth, old age, sickness and death are suffering (dukkha) according to the conventional truth (constitutional truth, sammuti-sacca) as well as the ultimate truth (paramatha-sacca). All ultimate rupa and mentality have three stages: the stage of birth (jāti; birth), the stage of standing (jarā; old age) and the stage of dissolution (maraṇa; death). The Buddha explained birth, old age, and death in the Mahāsatipaṭṭhāna Sutta as follows: What, monks, is birth? Each class of beings in each class, their production, their birth, their birth, their rebirth, the appearance of the aggregates, the acquisition of the faculties. This, bhikkhus, is called birth. What, monks, is old age? Each class of living beings, within each limit, old age, decay, state of tooth loss, state of gray hair, wrinkled skin, shortened life span, destroyed faculties. This, bhikkhus, is old age. What, bhikkhus, is death? Each class of beings in each precept, the passing away, the death of the body, the dissolution of the body, the passing away, the death, the death, the time has come, the cutting of the aggregates, the disposing of the corpse. This, bhikkhus, is called death. Resentment to meet is suffering, craving for separation is suffering, and not wanting is suffering (sarāgadukkha), that is, suffering caused by attachment. The Buddha explained them in the Mahāsatipaṭṭhāna Sutta as follows: “What, bhikkhus, is a meeting of resentment? Here, those who have a dislike for sights, sounds, smells, tastes, objects, or objects that are unpleasant, or who encounter those who like evil, those who like harm. mean, nasty, mercurial, with whom they meet, socialize, relate, and associate. This, bhikkhus, is resentment against one another." “What, bhikkhus, is separation of love? Here, those who have a desire, like pleasant sights, sounds, smells, tastes, objects, or objects of dharma, or who meet people who like to help people, who like good things, easy to find. likable, trustworthy, young mother or father or brother or sister or friend or colleague or person related by blood and then deprived of meeting, association, relationship, and association . This, bhikkhus, is the love of separation. What, bhikkhus, is the pursuit of non-suffering? Bhikkhus, sentient beings being dominated by birth begin to wish: "May I not be dominated by birth, may I not have to go to birth! " . That wish was not fulfilled. This is called the unwholesome request. Monks, sentient beings, dominated by old age, begin to wish: "May I not be dominated by old age, may I not be subject to old age! " . That wish was not fulfilled. Such is the unwholesome request. Monks, sentient beings afflicted by disease begin to wish: "May I not be afflicted by disease, may I be free from suffering! " . That wish was not fulfilled. Such is the unwholesome request. Monks, sentient beings, dominated by sorrow, begin to wish: "May I not be overwhelmed by sorrow, may I not suffer! " . That wish was not fulfilled. Such is the unwholesome request. Monks, sentient beings conditioned by compassion begin to wish: "May I be free from suffering, may I be free from suffering! " . That wish was not fulfilled. Such is the unwholesome request. Monks, sentient beings afflicted by suffering begin to wish: "May I be free from suffering, may I be free from suffering! " . That wish was not fulfilled. Such is the unwholesome request. Monks, sentient beings, dominated by sorrow, begin to wish: "May I not be overwhelmed by sorrow, may I not be subject to sorrow! " . That wish was not fulfilled. Such is the unwholesome request. Monks, sentient beings, dominated by the brain, begin to wish: 'May I not be dominated by the brain, may I not suffer from it! " . That wish was not fulfilled. Such is the unwholesome request. Apart from these types of suffering, the Buddha also explained five other types of suffering in several Suttas. They are sorrow, lamentation, suffering, pain and sorrow. The Mahāsatipaṭṭhāna Sutta explains them thus: What, bhikkhus, is called sorrow? This, monks, for those who encounter this or that accident; with those who experience this or that suffering, his sorrow, his sorrow, his melancholy, his inner sorrow, all his sorrows. This, bhikkhus, is called sorrow. What, monks, is compassion? This, monks, for those who encounter this or that accident; with those who experience this or that suffering, his grief, his tragedy, his lamentation, his lamentation, his lamentation, his grief. This, monks, is called compassion. What, bhikkhus, is suffering? Monks, bodily pain, bodily displeasure, bodily pain, and bodily displeasure. This, bhikkhus, is called suffering. What, bhikkhus, is superiority? Monks, mental suffering, mental displeasure, mental pain, and mental displeasure. This, bhikkhus, is called superiority. What, bhikkhus, is the brain? The Male-stilts, for those who have this accident or another accident; with those who experience this or that suffering, his anxiety, his grief, his disappointment, his despair. This, bhikkhus, is called the brain." Then the Buddha explained the Truth of Suffering (dukkha-sacca) in a succinct manner: "Thus, bhikkhus, the Five Aggregates of Clinging are suffering." They are the objects of insight knowledge. What are the five aggregates of attachment ? They are rūpupādānakkhandha, vedanupādānakkhandha, saññupādānakkhandha, saṅkhārupādānakkhandha, viññaṇupādānakkhandha, means the aggregate of clinging to form (rūpupādānakkhandha), the aggregate of feeling of clinging (vedanupādānakkhandha), the aggregate of perception of clinging (saññupādānakkhandha), the aggregate of clinging to clinging (saṅkhārupādānakkhandha), the consciousness of clinging to clinging (viññaṇupādānakkhandha). What is the aggregate of material possession? In the Khandhā Sutta in the Khandhā Vagga Saṁyutta (S.22, 48), the Buddha taught: 'Yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ and bahiddhā v and olārikaṁ and sukhumaṁ v and hīnaṁ v and paṇitaṁ v and yaṁ dūre santike v and sāsavaṁ upādāniyaṁ ṁkkaupā vuccati' This is the Buddha's explanation. What does it mean? “What kind of materiality is in the past, future, present, internal or external, gross or subtle, inferior or superior, far or near; all these kinds of rupa that are the object of clinging are called the aggregate of clinging. In a similar way, the Buddha explained the aggregate of feeling, the aggregate of perception, the aggregate of clinging, and the aggregate of consciousness. Thus, you should understand that the Truths of Suffering (those that belong to the Noble Truth of Suffering) include not only the present five aggregates dominated by clinging, but also the five aggregates of clinging in the past, future, internal or external, gross or subtle, paralysis or victory, far or near. Why are these five aggregates dominated by grasping? The mind and body of living beings are made up of the five aggregates. Due to ignorance, the world identifies form as 'me', 'mine' or 'my self'. In this way, craving and clinging towards rupa arise. The same applies to craving and clinging directed at feeling, perception, mental formations, and consciousness. Thus these five aggregates are dominated by clinging for the sake of the world, who do not perceive the dhammas as they really are. In fact, except for supramundane nama, all the aggregates are subject to grasping. Without realizing the Four Noble Truths, one cannot attain Nirvana. If you want to attain Nirvana, you should strive to realize the Four Noble Truths. The Truth of Suffering is one of the Four Noble Truths. The truths of suffering (dukkha-sacca-dhamma) include the eleven types of the five aggregates of clinging mentioned above. So if you want to be liberated from samsara, you should try to understand all of them. The Sutta continues to explain the second Noble Truth as follows: This is the Noble Truth of the Origin of Suffering , bhikkhus: It is this craving that leads to rebirth, seeking happiness here and there. That is, lust, love, and non-being. This, bhikkhus, is the Noble Truth of the Origin of Suffering. In the Sutta, the Buddha teaches that craving is the Truth of Suffering (samudaya-sacca). In Dependent Origination (Nidāna Vagga Saṁyutta), the Buddha teaches that Dependent Origination is also the Truth of Suffering (samudaya-sacca). Thus, ignorance (avijjā), craving (taṇhā), clinging (upādāna), mental formations (saṅkhārā) and karma (kamma) are all the Noble Truths of Suffering (samudaya-sacca). In short, all wholesome kamma forces that can lead to rebirth and all unwholesome kamma forces are the Truth of Suffering (samudaya-sacca). In the Discrimination of Truth (Sacca Vibhaṅga), the Buddha teaches the Noble Truth of Suffering (samudaya-sacca) in five ways: 1. Craving (taṇhā) is Suffering Truth (samudaya-sacca). 2. Ten afflictions (greed, anger, delusion, conceit, wrong view, doubt, dullness, slumber, incompetence, no preciousness) are also Suffering Truths (samudaya-sacca). 3. All the unwholesome French (akusala dhamma) are Suffering Truths (samudaya-sacca). 4. All the unwholesome dharmas (akusala dhamma) and the three wholesome roots (non-greed, non-hatred, non-delusion) that can lead to rebirth are the Truth of Suffering (samudaya-sacca). 5. All the wholesome dharmas that can lead to rebirth and all the unwholesome dharmas or all the wholesome kamma forces that can lead to rebirth and all the unwholesome kamma forces are the Truth of Suffering (samudaya). -sacca). If all the wholesome kamma forces that lead to rebirth and all the unwholesome kamma forces are the Truth of Suffering (samudaya-sacca), then why did the Buddha teach in this sutra that craving is the Truth of Suffering (samudaya-sacca-) sacca)? Just as a seed still has vigor or the potential to take root when it is sown in the right place; also, the karmic forces associated with craving can produce their results. Without craving, there is no karmic force that can produce their results. That is why the Buddha taught that craving is the Truth of Suffering (samudaya-sacca) in this Sutta. Because of craving, beings "seek happiness here and there". In this regard, I would like to relate a story about a past life, Assakajātaka, to show how sentient beings seek happiness here and there. This story was told by the Master while staying at Jetavana about a bhikkhu who was confused by the memory of his former wife. He asked the Male-stilts whether he was really in love. The Male-stilts replied: "Yes, yes sir", the Master asked: "Who are you in love with?", the Male-stilts replied, "Venerable, my previous wife". Then the Buddha said, “Not only this time, Male-stilts, you were filled with longing for this woman; In the past, because of his love for that woman, he encountered great sufferings.” And He told the following story. Once upon a time, in the country of Kāsi, King Assaka ruled the city of Potali. The queen named Ubbarī was very much loved by the king. The queen is lovely, beautiful beyond the beauty of women, even though she is not yet a Goddess. After a while, she became ill and died. When the queen died, the king was sad, painful, and worried. The king let the queen's body lie in a box, marinated with oil and plastic placed under a sieve. The suffering king lay down, did not eat, wept and lamented. His mother, father, other relatives, friends and courtiers, Brahmins, householders... all came to him to advise him that everything must die but it is ineffective. However, they cannot be obedient kings. The king mourned like this for seven days. At that time, the Bodhisattva (Bodhisatta) was a hermit who had attained the five Perfect Wisdoms and the eight attainments of Meditation, residing at the foot of the Himalayas. He was full of transcendental wisdom, and with his divine eye looking at the land of India, he saw the king crying like that, and decided to help this king. The Bodhisatta flew through the air with his divine power, then descended into the king's garden, and sat on the sacrificial stone, like a golden image. Then a brahmin young man residing in Polati went to the garden, saw the Bodhisatta, bowed to him, and sat down. The Bodhisatta spoke intimately to the young man, and asked, "Young man, does the king follow the Dharma?" “Yes, venerable sir, the king follows the Dharma. But the king's queen had just passed away, and the king had her body placed in a chest, and lay beside him weeping, it was the seventh day. Why did not the venerable deliver the king from such great suffering? Now is the right time for the Venerable to subdue the king's suffering." "Young man, I don't know the king, but if he comes to ask me, I will tell him where the queen was reincarnated and make her tell the king." The young man said, "Then, venerable sir, please stay here until I bring the king." The Bodhisatta agreed, and the young man went to the king's palace, informed him of the news, and advised the king: "The great king should go to the one with the divine eye." The king was overjoyed at the thought of seeing Ubbarī; and he got in his car and went to the garden. After greeting Bodhisatta, he sat down to one side and asked: "Is it true, I heard that the venerable one knows the queen's place of reincarnation?" Bodhisatta replied, "I know, great king." The king asked where it was. Bodhisatta replied: "Great King, the queen was enamored with her beauty, so living a carefree life, not doing good deeds, is now reborn as a small dung-eating worm in this very garden. " The king said, "I don't believe it." The bodhisattva replied, "Now I will show the queen to the great king and ask the queen to tell the great king." The king said, "Please make her speak". The Bodhisatta used his divine power to command: "Hey, two animals crawling on a pile of cow dung, go before the king!", causing the two worms to obey and go. The Bodhisatta pointed to the king and said: "Great King, this is your queen Ubbarī. It had just come out of the dunghill, followed by a dung-eating worm that was its husband. Take a look, Your Majesty." The king shouted: "Venerable sir, was Queen Ubbarī born as a dung-eating worm? I can't believe that!" "Your Majesty, I will tell him to speak up." The king said, "Venerable sir, please tell him to speak." The bodhisattva used divine power to say to the worm: "Hey Ubbarī!" The worm spoke in human language and replied, "What is it, venerable sir?" The bodhisattva asked, "Tell me, what was your predecessor's name?" "Venerable sir, before me is Ubbarī, queen of King Assaka." The worm replied. The Bodhisatta continued, "Do you now love King Assaka or is your husband this dung-eating worm?" “Venerable sir, in my previous life, I lived with the king, and enjoyed the same sights, sounds, smells, tastes, and touches in this garden. But now my memory is confused by rebirth, what is a king? Why should I love the king, now I am ready to kill King Assaka and take blood from his neck to smear the feet of the dung-eating worm that is my husband!" “This is where I live With King Assaka Love, be loved I walk around the garden. Now new pleasures Blur old feelings, So for her husband, I love more than Great King!" Hearing that, the king felt remorse on the spot, immediately ordered to remove the queen's body and wash her hair. The king paid homage to the Bodhisatta, then went into the city to marry another queen and rule the country in accordance with the Dharma. As for the Bodhisatta, after he finished teaching the king, he made the king free from his sorrows, and then went to the Himalayas. After giving this Dharma talk, the Master preached about the Noble Truths. At the end of the lecture, the attached bhikkhu attained stream-entry. Then the Master identified the predecessor: "At that time Ubbarī was his ex-wife, King Assaka was a bhikkhu infected with love, the young brahmin was Sāriputta, and the ascetic was That's Me." According to this story, queen Ubbarī lived in distraction and indulged in lusts with the king. After death, craving mates with joy and craving, leading her to a new rebirth as a dung-eating female worm. Even though she was reborn in a miserable state, she continued to indulge in sensual pleasures, seeking joy and happiness with her new husband in her new life. This is the nature of craving, seeking pleasure here and there. However, not only Queen Ubbarī but also all the unenlightened beings who seek joy here and there in samsara, unaware that craving is the cause of endless suffering in samsara . There are three types of craving . According to the Visuddhimagga, the meaning of these three types of craving is as follows: (1) Sensual craving (kāma-taṇhā) – craving that occurs with craving for sensual pleasure through any one of six objects, form, sound, smell, taste, touch and object (including the five types of pure materiality) mental rupa, pasāda rūpa) – is transparent rupa, sixteen types of subtle rupa, consciousness (mind king), mental factors and concepts such as the sign of the breath (ānāpāna nimitta), the sign of the base of variables (kasiṇa nimitta)) . (2) Desire for existence (bhava-taṇhā) – craving that occurs with the wrong view of permanence (sassata-diṭṭhi) which holds that any of the six objects is a soul existing from existence from one lifetime to another. (3) Non-existence craving (vibhava-taṇhā) – craving that occurs with the wrong view of cessation (uccheda-diṭṭhi) which holds that any of the six objects is a soul, will be beaten crushed and completely destroyed after death. You should remember that the Truth of Suffering (samudaya-sacca) is the source of the Truth of Suffering (dukkha-sacca). In this Sutta, the Buddha taught the Truth of Suffering (dukkha-sacca) as follows: 'saṅkhittena pañcupādānakkhandhā dukkhā' – "In short, the five aggregates of clinging are the Truth of Suffering (dukkha-sacca)." Thus, the Truth of Suffering (samudaya-sacca) is the source of the five aggregates of clinging. You should remember this cause-and-effect relationship. The Truths of Suffering (dukkha-sacca-dhamma) and the Truths of Suffering (samudaya-sacca-dhamma) are the objects of vipassanā insight wisdom, so if you want to practice vipassanā you should first try Try to know them well. How should you try? I will explain in detail as follows. The Sutta goes on to explain the third Noble Truth: "This is the Noble Truth of the Cessation of Suffering, bhikkhus: "It is the separation of greed, the cessation, the absence of the residue of that thirst, the abandonment, renunciation, liberation, and no attachment." In this Sutta, the Buddha teaches that the cessation of craving without residue is the Noble Truth of the Cessation of Suffering (nirodha-sacca). In several other Suttas, the Buddha taught that the cessation of suffering without residue (dukkha-sacca) is also the cessation of suffering (nirodha-sacca). Why did the Buddha teach about it in two ways. They are the same. Because of the cessation of craving without residue or because of the cessation of ignorance, craving, attachment, volition and karma, the five aggregates (the Truth of Suffering, dukkha-sacca) will be completely eradicated. no residue left. The five aggregates completely annihilate without residue because of the cessation of causes. If the causes are completely eradicated without residue, the five aggregates will also completely cease without residue. As such, they are the same. That is why the Buddha sometimes taught that the non-residual cessation of craving is the Noble Truth of the Cessation of Suffering (nirodha-sacca), In fact , Nibbāna is the Cessation of Suffering(nirodha-sacca). There are two kinds of cessation that arise by the Noble Path of Wisdom which takes Nirvana as its object. The four types of Noble Path Wisdom take Nirvana as an object, eliminating the defilements without residue, stage by stage. Because of the non-residual cessation of defilements, kamma does not produce any aggregates after parinibbana, the ultimate cessation. Thus, the five aggregates also cease to exist. But to understand Nibbāna is very difficult for some disciples. For this reason, the Buddha taught both types of cessation as the Cessation of Suffering (nirodha sacca). Sometimes, Nibbāna is called asaṅkhato dhātu, unconditioned. So non-action (asaṅkhata), Nibbana (Nibbāna), is a cause, two kinds of cessation are results. Thus, Nibbāna can be seen as a cause or as an effect. The Cessation of Suffering can be a cause or an effect. Again, the non-residual cessation of the defilements is called the Nirvana of Defilements (Kilesa-Parinabbāna) = the final cessation of the defilements without any residue. The non-residual cessation of the five aggregates is also called the Five Aggregates of Nirvana (Khandha-parinibbāna) = the cessation of the five aggregates without ultimate residue. Furthermore, the non-residual cessation of the defilements is also called Saupadisesa-Nibbāna = and the basis is the remaining life span, that is, even though the defilements are completely eradicated. remnants, but the five aggregates still exist. The non-residual cessation of the five aggregates is also called Anupadisesa-Nirodha = ultimate cessation without any basis, i.e. the cessation of the five aggregates without final residue. . For example, the Buddha's no-residual cessation of defilements when he became the Enlightened One. His Four Noble Paths took Nibbāna as their object, destroying all defilements stage by stage, leaving no residue at Gāyā. Forty-five years later, he entered the Great Parinirvana (Mahāparinabbāna), the ultimate cessation of the five aggregates without residue at Kusinārā. Nirvana is the unconditioned, which is the object of the four supramundane Paths and Four Fruits. However, before realizing Nirvana, during Vipassanā practice, there are two kinds of cessations taken as object, namely, the cessation of defilements without residue and the cessation of the five aggregates without residue. omission. The insight knowledge that recognizes these objects is called the arising and passing away of formations (Udaya-vaya-ñāṇa). This will be explained later in this lecture. The Sutta continues to explain the fourth Noble Truth : “This, bhikkhus, is the Noble Truth of the Path leading to the cessation of Suffering, “It is the Noble Eightfold Path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.” Sometimes the Noble Eightfold Path is called the Noble Truth (magga-sacca). But in this Sutta, the Buddha calls it dukkhanirodhagāminī paṭipadā ariyasacca, that is, the Noble Truth of the Path leading to the cessation of Suffering. These two names have the same meaning. There are two types of Noble Eightfold Path: mundane and supramundane. To get to the supramundane Noble Eightfold Path, you must first practice the mundane Noble Eightfold Path. The supramundane Noble Eightfold Path arises only once in any particular stream of consciousness, and so it cannot be cultivated. However, the Way of the World is gradually cultivated according to the cultivation of each individual. In the mundane Noble Eightfold Path, while you practice Vipassanā meditation, there are five factors of the Noble Eightfold Path present at the same time. For example, if you can discern the five aggregates and their causes, then you focus on the three characteristics of these conditioned phenomena (saṅkhāra-dhamma). Both the Truth of Suffering (dukkha-sacca-dhamma) and the Noble Truth of Suffering (samudaya-sacca-dhamma) are called dharmas of Vi (saṅkhāra-dhamma), formations. By seeing their impermanent nature, you must understand them as anicca. By seeing their suppressed nature by arising and passing away, you must understand them as suffering (dukkha). By seeing the nature without a permanent self, you must understand them as anattā (no-self). While you meditate in this way, you understand the impermanent, suffering, and non-self nature of these conditioned dhammas (saṅkhāra-dhamma). This wisdom is called Right View. This attachment of the mind to these conditioned dhammas (saṅkhāra-dhamma) and the impermanent, suffering and not-self nature of these conditioned dhammas (saṅkhāra-dhamma) is called Right Thought. Right Thought is always co-born with Right Knowledge. The effort by which you strive to see the impermanent, suffering and non-self nature of these conditioned phenomena (saṅkhāra-dhamma) is called Right Effort. Mindfulness on the impermanent, suffering, and non-self nature of these conditioned phenomena (saṅkhāra-dhamma) is called Right Mindfulness. Concentration on the impermanent, painful and non-self nature of these conditioned phenomena (saṅkhāra-dhamma) is called Right Concentration. Thus, while the meditator practices Vipassanā meditation, the five factors of the Noble Eightfold Path are present together. The three branches of Right Speech, Right Action and Right Livelihood are Precepts. Thus, there are a total of eight factors of the Noble Eightfold Path. But the three factors of Morality arise separately from the other five factors. These three factors are not co-born in Vipassanā insight. It means that in the mundane path, they are not co-born in the same mind-moment or in the same mind-process. At the conclusion of the Vipassanā practice, when the practitioner realizes Nibbāna, the eight factors of the Noble Eightfold Path are present together. They are called the supramundane Noble Eightfold Path. The realization of Nibbāna is called Right View. The application of the mind to Nibbāna is called Right Thought. The effort to realize Nibbāna is called Right Effort. Mindfulness on Nirvana is called Right Mindfulness. Concentration on Nirvana is called Right Concentration. The defilements that can cause violations of Right Speech, Right Action, and Right Livelihood are eliminated by Path wisdom. Thus, these three factors are also co-born with Tue Dao. Therefore, while the practitioner realizes Nirvana, all eight factors of the Noble Eightfold Path are present together. So far, I have explained the meaning of the Four Noble Truths and their importance. How should you know the Four Noble Truths? Listen to the following quote from the Samādhi Sutta of the Sayutta Truth (Sacca Saṁyutta): “Bhikkhus, cultivate concentration. Monks, a bhikkhu has concentration, as it really is, knows dhammas (dhammas). “And as it is, know what dharmas? As it really is, know: "This is Suffering (dukkha-sacca)". As it really is, know: "This is the Collection of Suffering (samudaya-sacca)". As it really is, know: "This is the cessation of suffering (nirodha-sacca)". As it is well known: "This is the Path leading to the cessation of Suffering (magga-sacca)". “Bhikkhus, cultivate concentration. Monks, a bhikkhu has concentration, as it really is, knows dhammas (dhammas). "Therefore, bhikkhus, an effort must be made to know: 'This is dukkha-sacca'". An effort must be made to know: "This is the origin of suffering (samudaya-sacca)". An effort must be made to know: "This is the cessation of suffering (nirodha-sacca)". An effort must be made to know: "This is the Path leading to the cessation of Suffering (magga-sacca)". first Dhamekh stupa, where the Buddha preached the Zhuan Falun So in order to know the Four Noble Truths, you should first practice concentration. There are forty meditation subjects (samatha) for the practice of concentration. You can choose any one of them. But I would like to explain ānāpānasati meditation, mindfulness of breathing, first and then explain how you should try to understand the Four Noble Truths. I should explain how to practice mindfulness of breathing according to the Mahāsatipaṭṭhāna Sutta. In the Sutta, the Buddha taught the following: “Bhikkhus, how does a bhikkhu dwell contemplating the body in the body? Here, bhikkhus, a bhikkhu goes to a forest, to a tree, or to a secluded place, and sits cross-legged, with his back straight, and dwells mindfully on his object of meditation. Awake, he breathes in; aware, he breathes out. Breathing in long, he understands: "I breathe in long"; or breathe out long, he understands: "I breathe out long"; or breathe in short, he understands: "I breathe in short"; or breathe out short, he understands: "I breathe out short"; "Feeling the whole body clear breath, I will breathe in", he practices; “Feeling the whole body breathing clear, I will breathe out”, he practices; "Peaceful body practice the whole breath, I will breathe in", he practices; "Peace the body, practice the whole breath, I will breathe out", he practices. The monks, like a spinner or a spinner's apprentice, know that they're skillful, when they're spinning long, they're wise: "I'm spinning long"; or when filming short, wisdom that: "I shoot short. "In the same way, the Male-stilts, the Male-stilts breathe in long, intellectually: "I breathe in long" ; or breathe out long wisdom: "I breathe out long"; or breathe in short, wisdom: "I breathe in short"; or breathe out short, wisdom: "I breathe out short"; "Feeling the whole body clear breath, I will breathe in", he practices; “Feeling the whole body breathing clear, I will breathe out”, he practices; "Peaceful body practice the whole breath, I will breathe in", he practices; "Calm the body and practice the whole breath, I will breathe out", he practices. This is the Buddha's instruction on mindfulness of breathing , especially for attaining jhāna. In the quote, the word "here" means in the Buddha's Dhamma. By the word 'here', teachings other than the Buddhadharma are excluded because they do not teach mindfulness of breathing in the complete way in the Buddha's Dhamma. Apart from the Buddha's Dhamma there is no one who can teach mindfulness of breathing (Ānāpānasati) in a complete way. It is only taught in the Dhamma of the Buddha. Hence this is said. “Here we find a true recluse (samaṇa); Other religions do not have samanas.” The Buddha points out suitable places for practitioners in the quote: "A bhikkhu goes to a forest, to a tree, or to a deserted place." This clarifies what is an appropriate abode for the meditator to cultivate mindfulness. The meditator's mind dwells in the object of Dharma and sensual pleasures for a long time before he enters into meditation. He does not like to enter the path of meditation, because his mind is not tamed, not used to living without sensual pleasures. He is like a calf that is caught in a chariot and always wants to run away from the road. Before entering into meditation, his mind is constantly in contact with various kinds of sensual objects such as movies, music, delicious food, and interesting social life. And his mind is just immersed in it. But now, no movies, no music, etc. to please his eyes, his ears, etc., and so his mind is like a fish caught out of the water and left on dry land, struggling in misery and longing for the water. Now the in-breath and out-breath are like dry ground, too monotonous and not satisfying his mind that is always seeking pleasure. While meditating, instead of focusing on the breath, he spends a lot of time remembering the pleasures he has enjoyed or looking forward to enjoying in the future. But this is just a waste of time and is of no use to cultivating your mind. Even if he practices this way all his life, there will be no progress at all. Therefore, in order to overcome bad habits, one should repeatedly bring the mind back to the breath, keeping the mind on it for as long as possible. In this way, the meditator begins to develop the new habit and concentration on the breath. It is like a cowherd wishing to tame a feral calf that is fed exclusively on the milk of a mother cow. He led the calf away from the mother cow, to a pillar that was fastened to the ground, and tied the calf to it. As the calf jumps back and forth, it finds it impossible to escape the pillar. It eventually got tired of resisting and sat or lay down right at the pillar. Similarly, someone who wants to tame the wild mind that has long been indulged in by other objects of form and sensual pleasures, now takes his mind out of that place and into a deep forest, to a tree, or to a place. quiet. He then ties his mind to a pillar that is the object of a satipatthana, like the breath, with the rope of mindfulness. His mind will also run here and there. When it is unable to attain the object it is familiar with and finds it impossible to untie the rope of mindfulness to run high and high, it will eventually sit down at that object with access concentration or concentration. So the old commentators said: “Shepherds want to breed feral calves how firmly should the calves be tied to the stakes, Here too, the meditator needs use mindfulness to tie the mind to the object”. According to the above, that residence is suitable for yogis. So it is said: "This indicates which abode is suitable for the yogi to train and develop mindfulness." Mindfulness of the breath is not easily accomplished without leaving the vicinity of the village because sound is an obstacle to meditation. In an unpopulated place, it is very easy for a meditator to take note of this meditation subject. Therefore, the World-Honored One has indicated the appropriate abode by the phrase: "..go to the forest, to the foot of a tree, or to a deserted place...". The Buddha is like a master of the art of constructing scenes because he has indicated the proper abode for practitioners. As a master of construction art observes the intended landscape of a city, examines it carefully from all sides, and instructs "Let's build a city here". And when the construction of the city was completed, he received great fame from the royal families. In the same way, the Blessed One, after considering from all sides an appropriate abode for the practitioner, instructed: "This meditation subject should be chosen". And later, when the meditator, who had practiced the subject of meditation and attained arahantship, said: "Surely, the Blessed One is indeed the Fully Enlightened One," the Blessed One received a great name. The Male-stilts are likened to a leopard. Like the leopard, he lives alone in the forest and achieves his goal by overcoming all that is opposed to him, namely, pleasures. A large leopard, the lord of the leopard, hides in a forest of grass, trees or a dense hill to capture wild buffalo, bison, swine, and other wild animals, etc... Likewise, the Male-stilts offered the whole thing. If you practice the meditation subject in the forest yourself, you will achieve the Four Noble Truths and the Four Noble Fruits sequentially. That is why the commentators of old said: Like a wild leopard catching wild animals Buddha's Disciple With Wisdom, Diligence By hiding in the deep forest Get the Supreme Fruit. Therefore, the Buddha taught: “…go into the forest” etc… was to indicate the appropriate abode so that the effort of meditation would be fruitful. Even though you are not in a forest or in a tree right now, and here and here there are so many practitioners, if you can ignore the presence of others, put all things aside. one side and only be aware of your meditation subject, then this place will be like your deserted place. In addition, group meditation helps you to awaken diligence and improve meditation faster. “Back straight” means keeping the spine in a position where the vertebrae overlap vertically. The body is kept straight from the hips up. The Buddha recommended this posture because it is the most stable and comfortable position, and helps to keep the practitioner's mind calm but alert. What is “… stay mindful of your meditation subject… ”? It means abiding one's mind by directing it to the object of meditation. For example, when you are practicing mindfulness of breathing (ānāpānasati), you need to stay mindful of the breath. If you are practicing meditation on the four elements, you need to stay mindful of the four elements. You should focus your attention on your meditation subject, not on your family. “Aware, he breathes in; aware, he breathes out.” means that he breathes in and out without giving up mindfulness or awareness. Mindfulness is very important. Here, mindfulness means remembering. If you keep remembering the breath around your nostrils or at the top of your upper lip, your mindfulness and concentration will grow stronger and stronger. As your concentration progresses, you will see the sign (nimitta). If you concentrate on the solid sign, you will reach all four jhānas. How should you be aware of breathing in? How should you be aware of your exhalation? The Buddha instructs: "Breathing in long, he knows: "I breathe in long"; or breathe out long, he knows: "I breathe out long" . He breathes in a long breath over a long period of time, he breathes out a long breath through a long period of time, and he breathes in and out long breaths over a long period of time. As he inhales and exhales each long breath, over the course of each breath, enthusiasm (chanda) which is so important in meditation arises in him. With enthusiasm he takes in a long breath that is purer than the previous one over the long duration of the breath. With enthusiasm, he breathes out a long breath that is purer than the previous one over the long progression of the breath. And with enthusiasm, he inhales and exhales long breaths that are purer than the previous breath through the long progression of the breath. When, with enthusiasm, a bhikkhu inhales and exhales long breaths, the latter breath being lighter than the former, delight (pti) will arise in him. With a joyful mind, he will inhale a long breath that is more subtle than the previous breath throughout the duration of the breath. With rapture, he will breathe out a long breath that is purer than the previous one over the course of the breath. And with rapture he will inhale and exhale long breaths, the latter being more subtle than the former throughout the duration of the breath. Joy in meditation (pīti) is very important for higher concentration. If you have never had joy while meditating, your concentration cannot improve. When does joy arise? As you get rid of restlessness and distraction, and are able to concentrate on the subtle breath object for the duration of each subtle sigh, your concentration will improve and as concentration gradually becomes deeper, joy (pīti) will arise in the yogi's mind. And when the bhikkhu inhales and exhales long breaths with joy, the next long breath will be more subtle than the previous long breath, then his mind will automatically move away from the long in-breath and out-breath and turn to counter sign, and abide there with the commune state, upekkhā. The process of meditating is similar in the passage for short breaths, by simply replacing "long breaths" with "short breaths" because sometimes the breath is long, sometimes it is short. This is only natural. Breathing in short, he understands: "I breathe in short"; or breathing out short, he understands: "I breathe out short". As in the passage of Scripture: "He trains thus: 'Feeling clearly the whole body of the breath, I will breathe in'. He practices like this; “Feeling clearly the whole body breathing, I will breathe out.” He trains with the following thought: "I will breathe in while making myself aware and clear of the beginning, the middle, and the end of the whole body of each in-breath. I will exhale while making myself aware and clear of the beginning, middle and end of the whole body of each out-breath. And so he breathes in and out with the mind that is in tune with the Mind that helps him to know the breath. In this case you should not misunderstand that you should note the breath in the way: 'this is the beginning, this is the middle, this is the end'. It is enough just to know the whole breath continuously. For a meditator, in the in-breath and out-breath are weak or scattered, only the beginning is clear, and the middle and the end are not clear. He may grasp only the beginning, and have difficulty with the middle and the end. For others, only the middle is clear, and the starting and ending points are not clear. With a third taste, only the end point is clear, the beginning and the middle are unknown. He has difficulty with the beginning and the middle. But with a fourth taste, all three stages are clear to him and he can grasp all three. He has no trouble anywhere. To show that this meditation subject should be developed according to the fourth meditator pattern, the Buddha taught: "He trains thus: "Feeling clearly the whole body of the breath, I will breathe in". He trains thus: "Feeling clearly the whole body of the breath, I will breathe out." At the beginning of this meditation, there is nothing else to do but in-breath and out-breath, which is taught as follows: When he breathes in a long breath, he understands: "I breathe in long". When he exhales a long breath, he understands: "I breathe out long". When he breathes in a short breath, he understands: "I breathe in short". When he breathes out a short breath, he understands: "I breathe out short". Then he should strive to generate Wisdom and further, hence this is said: "I will at the same time breathe in and clearly feel the whole breath". Knowing the breath is a part of learning wisdom; Focusing on the breath is the part of Concentration; Conquering the mind from defilements is the part of Precepts. He should strive to accomplish this three learning while breathing. As in the passage: He trains thus: "I will at the same time breathe in and calm the whole body formation of the breath". He trains thus: "I will at the same time breathe out and calm the whole body formation of the breath". He thinks: I will breathe in and out while making the in-breathing and out-breathing activities quiet, smooth, peaceful and quiet. In this way he trains himself. In connection with this, coarseness, subtlety, and tranquility should be understood thus: without the effort of mindfulness, this bhikkhu's body and mind would be weary and gross. The in-and-out breath will also be rough and unsettled. His nostrils also become cramped and he has to breathe through his whole mouth. But when the body and mind are controlled, they become quiet and peaceful. When they are resting, the breathing becomes so subtle that the meditator doubts whether he is breathing. If a person stands still after running down a hill, putting down a heavy load on his head, then his in-and-out breaths are still rough. The nostrils become insufficient, he breathes through his mouth too. But when he is exhausted, has drunk water, has washed himself, has put a wet cloth on his chest, and lies down in the shade, his in-and-out breaths become so subtle that he does not know it. is it existing? The same goes for a bhikkhu, his breathing becomes so subtle after he engages in the practice of mindfulness of breathing that it becomes difficult for him to tell whether he is breathing or not. Why so? When he has not meditated, he does not perceive, concentrate, reflect or think about the matter of stilling the coarse breath. But when he practices, he does. Therefore, the breathing activity becomes more subtle during meditation than during non-practice. That's why the old commentators said: "When the mind and body are agitated, the breath is quick. But when the body is not agitated, the breath is subtle." How does he train himself thinking, “I will breathe in and calm the whole body formation of the breath. I will both breathe out and calm the whole body of the breath.” What are the bodily formations of the whole breath (kāyasaṅkhāra)? That which belongs to the breath, which is attached to the breath, are the bodily formations of the whole breath. He trains himself to make the bodily formations of the whole breath quiet, calm and peaceful. He trains himself thinking like this: "Steadying the bodily formations of the whole breath by stilling bodily activities such as forward, backward, sideward, backward, all directions. and calm down the movements, the shaking, the vibrations, the shivers of the body, I will breathe in and out. So I have shown you four stages to develop concentration through mindfulness of breathing , which is to focus on: 1.Long breath 2. Short breath 3. Whole breath, and 4. the subtle breath. In this case you should understand that it is possible to combine all three stages, long, short and subtle in one. It means that while you are breathing these subtle long breaths, you should try to know the whole of this subtle long breath. If the breath has not yet become subtle, you should remind your mind of the desire to have a subtle breath. If you try this way, when concentration improves, the whole breath body will become subtle. At that time with a very enthusiastic mind, you should know the whole body of that subtle long-breath. If you practice like this, you can succeed in attaining jhāna. It is also possible to combine three stages, the short breath, the whole breath body, and the subtle breath in one. While breathing the subtle long breaths, you should know all three, the long breath, the whole breath body, and the subtle breath together. And while breathing subtle short breaths, you should try to know the whole subtle short breath body. If you practice this way with enough enthusiasm and joy, your concentration will improve. As concentration improves, the breath will gradually become more subtle. Then don't get frustrated with the thought, "Oh, my breathing isn't clear." Because they will make you angry. As a result, your concentration will decline. Actually, it is very good when the breath becomes subtle. Why? If at that time the nimitta appears, and your mind is fixed on it, you will not be dominated by the breath. And if the breath is still gross, you can know the nimitta as well as the breath; mind will have two objects. With two objects, your mind is not gathered to one point, and concentration will not improve. Therefore, you should be content when the breath becomes more subtle. However, you must not intentionally make the breath long, short, or subtle. If you do so, the Chi of Enlightenment and the Chi of Enlightenment will become more dominant. When these two enlightenment factors are dominant, concentration will decline. That's why you should let your breathing progress naturally. This is the best thing. Sometimes the breath is long, sometimes it is short. No problem. Whether the breath is long or short, you should try to know the whole body of the breath. When you are going to go further, you should try to know the whole subtle breath-body. When it is long, you should try to know the whole body of the long subtle breath. When it is short, you should try to know the whole body of the short subtle breath. If you can concentrate on the whole body on the subtle breath for more than an hour or two for each sitting, your concentration will go even higher. Then you should pay special attention to continuous practice. Please stop thinking. Please stop talking. In all postures, walking, standing, sitting or lying down, you must focus solely on the breath. You should not pay attention to any other objects. If you can concentrate on the whole subtle breath body, whether long or short, continuously for more than an hour in each sitting for three consecutive days, usually the nimitta will appear. For some practitioners, the nimitta appears first, but for others the light appears first. You should distinguish nimitta from light. They are two different things, like the sun and sunlight. Light is everywhere, in all directions around your body. With the exception of rebirth-consciousness, all cittas arising in dependence on the mind-base produce a great many kalāpa, which are microscopic particles, called mind-born rupa-kalapa. If you analyze these rupa-kalapas, you will see at least eight rupa-elements, namely, earth, water, fire, wind, color, smell, taste, and nutriment. If that citta is a concentrated and strong mind, the color of the rupa-kalapas generated by this concentration will glow. In addition, the fire element (heat) in those rupa-kalapas will produce many new rupa-kalapas called heat-born rupa which pervades not only throughout the body but also outwards. In each of these chromatic synthesis there is also a color element that glows into light. When the mind has firm and strong concentration, the light spreads far and wide. When the concentration is weaker, the light spreads only a few inches. The color of mind-born rupa-kalapa is radiating only internally, while the color of heat-born rupa-kalapa is radiating both internally and externally. The combination of these luminous colors forms light that appears around your body in all directions. Anyway, you should not focus on the light, but only on the breath. When the ordinary breath becomes subtle, in order to know this subtle breath, strong effort, mindfulness, and investigation of the dharma are necessary. If you know the subtle breath clearly because these senses are strong, your concentration will increase. When concentration increases, normally the nimitta of the breath will appear, and it only appears in front of the nostrils. What is the nimitta of the breath ? As concentration grows, your breath will appear as a nimitta. The breath is also born of the mind. If you analyze the four elements of the breath, you will also see at least nine rupa elements, namely earth, water, fire, wind, color, smell, taste, nutrients and sound. The color element of the breath now glows. As I explained above, the fire (heat) element of these chromatic kalapas also produces new chroma kalapas with the luminous color element. It is the luminous color of these rupa-kalapas that form the nimitta. When the nimitta first appears, it is usually unstable. At that time, you should not focus on it, just focus on the breath. When concentration on the breath becomes steady and deep enough, the nimitta will then also become stable. At first the nimitta is gray-gray in color. When concentration improves, the nimitta becomes white, and then becomes clear, the nimitta with color in it is called the counter sign, paṭibhāga nimitta. Depending on your perception, the nimitta will change in shape and color. Sometimes it can be long, sometimes it can be round, sometimes it's red, sometimes it's yellow. You should not pay attention to this color or shape anyway, or it will continue to change. If so, concentration will decline, you will not attain jhāna. Therefore, you should focus on your breath until the counter sign merges with the breath and your mind automatically attaches to the counter sign. At this point you should focus only on the nimitta, not on the breath. If you sometimes focus on the nimitta, sometimes on the breath, concentration will gradually disappear. Again you should not notice certain characteristics of the four elements in the breath as well as in the nimitta, such as hardness, roughness, heaviness, softness, smoothness, lightness, flow, cohesion, heat, cold, support. and push. If you pay attention to these characteristics, you are meditating on the Four Elements, not meditating on mindfulness of breathing. Again, you should not notice the breath or the nimitta as impermanent, suffering or not-self. They are generals. Why? The objects of Vipassanā are formations, saṅkhāra. They are rupa, nama and their causes. The breath and the nimitta are not ultimate rupas, but just mass perception. So they are not the object of Vipassanā. If you pay attention to them as Impermanent, Suffering, or Not-Self, you are not practicing samadhi or contemplation at all. If the nimitta of the breath is moon-white and then if one can concentrate well on it, it can become whiter and gradually become as bright as the morning star. Your mind will automatically sink into that nimitta. If your mind completely sinks into the nimitta and stays there for a long time, that state of concentration is called samadhi. For the beginner, this is a very important stage. The same process applies to nimittas of other colors. There are two types of concentration : access concentration (upacārajhāna) and concentration concentration (appanā jhāna). Samatha is the state of complete unbroken concentration of mind on the object, such as ānāpāna paṭibhāga nimitta, the counter sign of the breath. At this stage, no bhavanga-citta appears between mind-moments that perceive the counter-sign of the breath. The jhāna factors are now strong enough to keep the mind on the object uninterrupted. In access concentration, the citta begins to merge with the object of steadily increasing duration, but sometimes between these periods there are still interruptions by the arising of bhavanga-cittas. Here, the five jhāna factors are not strong enough and one-pointedness is not deep enough to be free from any distractions. The commentary explains this stage with the example of the Wheel-turning-King's fetus in the womb. When the empress was pregnant, she could see the son in the fetus with her eyes. At that time she was very careful to protect her son from all kinds of calamities. Likewise, you should guard your nimitta very carefully and with respect. You should practice with enthusiasm, with Wisdom and with awareness, because a mind that is lazy, negligent or absent-minded can make no difference in the journey of spiritual development. In every posture you need to be mindful and focused on your nimitta. For example, before walking, you should stand at a corner of the street, focusing on your breath. When the nimitta appears and settles, you should focus on it. When your concentration becomes strong and powerful, The ability to concentrate on the nimitta in all positions is a form of will power. You have this willpower. So please practice diligently. You can be successful. If you practice regularly, it won't take long for your mind to sink into the nimitta completely. This is samadhi, also known as the meditative state. Although the first few times an appointment may not last long, you should not give up. You should practice again and again. If you practice diligently with the power of wisdom, with strong mindfulness, you will succeed in maintaining concentration on nimitta for a long time. In the early stages, a long stay in meditation needs more attention, on the contrary, reflection. The jhāna factors need to be tamed. If you reflect on the jhāna factors regularly, your concentration will decrease. So please try to stay in samadhi for as long as possible. An designationYours needs to be steady and deep. When it's steady and deep continuously for an hour or two, that's a nice achievement. I would recommend that you practice until you can stay in samadhi for at least three hours. If you can remain in the nimitta for more than one hour, two hours or three hours in each sitting, for three consecutive days, then you can reflect on the jhāna factors. To do so, you should first stay in samadhi for more than one hour. After coming out of this concentration, you should perceive the inner part of your heart to discern the mind-base Bhavaṅga or the mind-base, which arises depending on the heart-base. At first, it is common for many meditators not to distinguish Bhavaṅga from nimitta. When they perceive Bhavaṅga, they will find the same nimitta in the heart. They thought it was Bhavaṅga. 'Pabhāsara midaṁ bhikkhave cittaṁ' – " Bhikkhus, Bhavanga's mind is radiant ." This is mentioned in the chapter Accharāsaṅghāta of the Sangha. Bhavaṅga is a type of mind. It's not light, but it produces bright light. It can produce mind-born rupa-kalapas. And the element of fire (or heat) in these rupa-kalapas goes on to give rise to many new rupa-kalapas, due to heat. The color element in these two forms of chromatic synthesis combined, glows. The degree of luminosity depends on the wisdom power corresponding to the Bhavaṅga mind. The higher the wisdom, the stronger the light. So if the kamma that produces Bhavaṅga is of Vipassana wisdom, the insight will be very strong, and the light will be very strong and brilliant. Hence Bhavaṅga is one thing, and light is another. You should consider Bhavaṅga for only a few seconds, because thinking long, like two or three minutes for example, your heart may ache and concentration will decrease. So if you can consider Bhavaṅga for a few seconds, that's fine. If not, you should focus again on the breath nimitta until your concentration is deep and the nimitta is bright again. Now you can try to consider Bhavaṅga again. If you practice, practice again this way you will be able to perceive Bhavaṅga directly. When you are able to perceive Bhavaṅga directly, you should focus on the nimitta again until your concentration is very deep and the nimitta is very bright. And then when you perceive Bhavaṅga, you will see that the nimitta appears within Bhavaṅga, just as when you look into a mirror you will see your face. And then you should perceive the five jhāna factors, they are application, volition, joy, happiness and one-pointedness. 1.Vision (vitakka): is the state of directing and placing the mind on the object, the nimitta of the breath 2.Four (vicāra): is the state of maintaining the mind on the object. 3. Hy (pīti): is the state of interest for the object. 4. Lac (sukha): is the state of peace with the object. 5. One mind (ekaggatā): is the state of merging of the mind into the object. When you realize these five jhāna factors, you should first perceive each jhāna factor one by one. After you have discerned each jhāna factor one by one, you can perceive the five jhāna factors at the same time. If you can practice this step well, you should develop the five dhammas. French masteryThe first thing you should practice is to enter samadhi whenever you want. The second is to exit the samadhi whenever you want. The third is that you stay in samadhi for one hour, two hours, three hours at your own discretion. The fourth and fifth mastery dharma is actually done in the same step, that is, considering any jhāna factors. whenever you want, and the skill to consider the jhāna factors by means of mind-centred citta is called the dharma of mastery to direct the mind to the jhāna factors, and the skill to consider the jhāna factors by the mental impulses in the same mental process consider the jhāna factors with the mind-centred mind-centred, which is called the Dharma mastery in reviewing the jhāna factors. This is the only difference. If you can succeed with these five mastery dharmas, you can systematically practice up to the second, third, and fourth jhānas. In the first jhāna, the breath becomes subtle, I have asked many meditators which meditative state they consider the best. Many people say that the second is better than the first, that the third is better than the second, but the fourth is the best of the four. This achievement is due to willpower. Everyone has willpower. You should practice diligently in the Buddha's Dhamma which is a rare opportunity (viriyavato kiṃ nāma kammaṃ na sijjhati!). For a person who has great effort, enough determination and Wisdom, for him nothing is impossible to achieve. If you put in the effort to practice, everything becomes “possible” for you. You can succeed in attaining all four jhānas. After attaining the fourth jhāna, if you want to practice other subjects of samatha, such as the ten bases of origin (or kasiṇa), the four brahma dwellings, you can practice them easily. If you want to practice Vipassanā based on the fourth jhāna of Mindfulness of the breath, you can do the same. There are two forms of Vipassanā practice based on the fourth mindfulness of breathing: the assāsapassāsa kammika form and the jhānakammika form. They translate assāsapassāsa kammika as one who practices mindfulness of breathing and jhāna kammika as one who practices samadhi. This translation is not correct. So I will explain how these two types of practitioners practice Vipassanā based on the fourth jhāna. In samatha there are forty subjects , but in Vipassanā there are only two , namely, discernment of matter (rūpakammaṭṭhāna) and discernment of mentality (nāmakammaṭṭhāna). They are sometimes called rūpa pariggaha and arūpa pariggaha respectively. If a meditator has attained the fourth Ānāpāna jhāna (meditation of the breath), and then practices discernment of materiality first, he is called a meditator assāsapassāsa kammika. If a meditator discerns nama first, he must discern the first five jhāna factors, and he is called a jhānakammika practitioner. A meditator of Assāsapassāsa Kammika (i.e. one who discerns form first), after leaving the fourth nāpāna (fourth jhāna of mindfulness of breathing), goes to discern the twelve characteristics of the four elements in the breath, which are hardness. , rough, heavy, soft, smooth, light, flowing, cohesive, hot, cold, supporting, pushing. Grouped by each element, we have four elements: hard, rough, heavy, soft, smooth, light forming the earth element; flowing and cohesive forming the water element; hot and cold form the element of fire; support and push to form the wind element. He should discern the four elements in the breath in a systematic order. If you practice like that, you can see many rupa-kalapas. If the meditator analyzes those rupa-kalapas, it can be seen that there are at least nine rupa-elements in each rupa-kalapa, namely, earth, water, fire, wind, color, smell, taste, nutriment, and sound. Having discerned the body of the in-breath and out-breath, he should reflect thus: "On what basis does it arise?" While pondering, he sees that it arises based on a faculty. What is an apartment ? According to Abhidhamma, there are six faculties, namely, the eye faculty, the ear faculty, the billion faculty, the tongue faculty, the body faculty, and the heart-base. According to the method in the Suttas, the faculty is the biomedical body, i.e. the born body (karajakāya), consisting of four types of materiality: 1. Kamma-born rupa, kammaja rūpa 2. Mind-born rupa, cittaja rūpa 3. Heat-born rupa, utuja rūpa 4. Sac due to the real thing, āhārajarūpa Why is there a difference? Because the method in the Sutra Pitaka is for learning to practice, while the method in Abhidhamma is to show the true meaning. For example, when you systematically discern the four elements in your eyes, you will see six types of rupa-kalapa. One of these six is ​​the rupa-kalapa which has the eye nerve as the tenth element (referred to as eye-decade, cakkhu-dasaka-kalāpa). If you analyze it, you will see that there are its ten rupa elements, namely earth, water, fire, wind, color, smell, taste, nutriment, life-sense and eye-nervous form (cakkhu pasada). Out of the ten factors only the eye nerve rupa is the eye-sense. Although the remaining nine rupa-elements in these decad-eyes are not eye-senses, they have a companion eye-sense, because all beings arise and pass away at the same time as a group. If it is not possible to analyze them, you cannot break the group perception (samūha ghana) to see the ultimate rupa. Since we do not analyze the rupa-kalapas, we cannot see the eye-sense, so the canonical method says that the faculty is the body that produces the body, that is, the body that is born (karaja kāya = produced body). The same explanation for the ear faculty, the nose faculty, the tongue faculty, the body faculty, and the mind body faculty. Eye of the Crosscannot arise alone. If you discern the four elements in the eye in systematic order, you will see many kinds of rupa-kalapa. If you use your hand to touch your eyes, you know what it feels like to touch. Because in the eye there is the body-decade-materiality (kāya-dasaka-kalāpa), i.e. the rupa-kalapa with the nerve-body rupa as the tenth element. Consciousness-body (kāya viññāna) which knows the sensations of touch, arises dependent only on the body-sense. In your eyes, there are also ten rupa-natures (bhāva-dasaka-kalāpa), i.e. rupa-kalapas having the tenth rupa-nature. Thanks to this sex-defining rupa (bhāva rūpa) you can understand, 'this is a woman' and 'this is a man'. The eye-decad, the body-decad, and the rupa-nature are born from previous Kamma, so they are called kamma-born rupa (kammaja rūpa). Because you can blink as you please, so we know that in these eyes of ours there is also mind-born rupa (cittaja rūpa) which dictates bodily manifestation, causing the blink of an eye. In each rupa synthesis, there is the fire element. The fire element can produce many new generations of rupa-kalapas, called heat-born rupa (utuja rūpa). In every rupa-kalapa there is nutriment (oja). When the nutriment contained in the nutritive rupa-kalapas (āhārajarūpa), the same nutriment present in the other rupa-kalapas, it gives rise to new generations of nutriment-born rupa-kalapa (āhāraja-rūpa) ). So in your eyes there are a total of six types of rupa-kalapa. If you analyze them, you can see that there are a total of fifty-four types of rupa. In order to break through the mass of perception, you should try to see these fifty-four types of rupa. You should then go to perceive or discern (discern) the six senses and the forty-two parts of the body in the same way. In each part of the body, there are normally four types of rupa: kamma-born rupa, mind-born rupa, heat-born rupa, and food-born materiality. The commentary explains what is the body-creating body (karaja kāya). This creator body is made up of the four elemental rupas and the four elemental rupas. What does that mean? Within each rupa-kalapa there are four main pigments, namely earth, water, fire, and wind, and the rupa arising from the four elements: color, smell, taste, and nutriment. In fact, there are a total of twenty-eight types of rupa: the four rupa of the four elements (or the four elements) and the twenty-four rupa born of the four great elements (or the rupa of the great elements). Five types of pure rupa , (pasāda rūpa), i.e. five types of mental rupa: 1. Pure color label (cakkhu-pasada), or eye nerve color. 2. Ear pure color (sota-pasada), or nerve color of the ear. 3. Male net color (ghāna-pasāda), or nose nerve identity. 4. Loss of pure identity (jivhā-pasāda), or nerve color of the tongue. 5. Body pure identity (kāya-pasada), or mental identity body. Four types of materiality (gocāra-rūpa, sense-field materiality): 1.Color (vaṇṇa) 2.Audio (sadda) 3.Odor (gandha) 4.Taste (rasa) 5. Nutrients (ojā) 6. Real life (jīvitindriya) 7. Heart materiality, or mind body, or mind body (hadaya-rūpa) Two types of rupa (bhāva-rūpa): 1.Masculine identity 2.Female character. The ten types of unreal rupa include: 1. Shades of space (Ākāsa dhātu) 2. Body expression tri (kāyaviññatti) 3. Speech expression (vacīviññatti) 4. Disdain (lahutā) 5. Softness (mudutā) 6. Adaptive rupa (kammaññatā) 7. Formation (upacaya) 8. Sharpness (Santati) 9. Different form (jaratā) 10. The cessation of materiality (aniccatā) You must distinguish all these types of rupa. Just contemplating rupa as Impermanent, Suffering, and Not-Self is not enough for you to realize Nibbāna. But you also have to contemplate the mentality of impermanence, suffering and not-self. When it comes to naming, jhāna concentration is the best dhamma for you to distinguish first because you are already well versed in discerning the jhāna factors. Then you must realize the name of the sensual world (kammavācāra nāma) according to the path-consciousness and the extra-pathetic consciousness. So the commentary explains as follows: At that time, the meditator perceives nama in the set of mental formations that begin with contact, such as contact, feeling, perception, mental formations, consciousness. Among these five mental formations, feeling is a aggregate, feeling aggregate. There are five aggregates in all, out of these five, the commentary only mentions contact and volition as formations aggregates because they are dominant factors of formations. When these two dominant factors were mentioned, the remaining mental formations were also included at the same time. It's like a king's tour. Wherever the king went, the king's retinue followed him there. Having discerned nama and rupa, the meditator examines their causes. He sees that the main causes of the five aggregates of clinging are ignorance (avijjā), craving (taṇhā), clinging (upādāna), mind formations (saṅkhāra) and karma (kamma). They were caused by him in his previous life. They produce rebirth consciousness along with the other four aggregates of clinging in the present life. He should try to see the causal relationship between causes and effects. This is the principle of Dependent Origination. The meditator will then conclude that nama and rupa are only conditioned dhammas and conditioned dhammas and that apart from these natures they are neither a living being nor a living being. People. The meditator then overcomes doubt about the nature of rupa and nama and their causes. Having overcome doubt, the meditator contemplates the three characteristics: Impermanence, Suffering and Not-self of mind and matter and their causes, and gradually attains arahantship. This type of meditator is called assāsapassāsakammika, i.e. one who begins Vipassanā by contemplating rupa based on the fourth Ānāpāna jhāna. I want to explain about the jhānakammika yogi. After attaining the jhāna of mindfulness of breathing, the meditator discerns nama dhammas before discerning rupa dhammas. Since when practicing samatha the meditator can easily distinguish the jhāna factors, when he begins to practice Vipassanā he distinguishes the jhāna factors first. Then he mental formations arise together with the jhāna factors. These mental formations together with the jhāna factors are called jhānas. Having discerned them, the meditator should investigate thus: On what basis do these jhānas arise? And then the meditator finds that it depends on the heart-base. According to the explanation of the Sutras, the mind-base of materiality is the produced body, ie the produced body, karaja kāya, including four types of materiality: kamma-born materiality, mind-born materiality, and weather-born materiality. and matter-born materiality. Later, The jhāna dhammas and nama dhammas of the sensual realm are nama dhammas and the generating body are rupa dhammas. Having discerned them, the meditator must examine their causes. He sees the causes by penetrating the cycle of dependent origination that begins with ignorance. The meditator will then conclude that nama and rupa are only conditioned dhammas and conditioned dhammas and that apart from these natures they are neither a living being nor a living being. People. Thus the meditator overcomes doubt. Having overcome doubt, the meditator contemplates the three characteristics: Impermanence, Suffering, and Not-self of mentality, materiality and their causes, and gradually attains Arahantship. This type of meditator is called jhānakammika, i.e. one who begins Vipassanā by contemplating nama-dhammas based on the fourth jhāna Ānāpāna. If you understand this explanation, you will understand the following teachings of the Buddha. In the Great Satipatthana Sutra, the Buddha taught Vipassanā meditation based on the method of mindfulness of breathing, Ānāpānasati as follows: “Thus he dwells contemplating the body in the body; or live contemplating the body on the external body; or live contemplating the body on both the internal and external bodies.” This is the beginning stage of Vipassanā meditation for a meditator who has practiced mindfulness of breathing Ānāpāna to reach the fourth jhāna. What is "body", kāya? According to the Paṭisambhidāmagga, Paṭisambhidāmagga, there are three types of bodies: 1. Body in-breath and out-breath (assasāpassāsa kāya) 2.Create body, ie body is born, (karaja kāya) 3. The body of the dharma (nāma kāya) I explained them before. I hope you understand now. I have explained how to distinguish rupa in a nutshell. Now I want to explain how to distinguish names. If you want to discern, for example, the nāpāna first jhānas, you should first enter the Ānāpāna first jhāna. After coming out of the first jhāna, you should discern Bhavaṅga, which is the mind-base. When the nimitta appears in the mind-base, you should distinguish the five jhāna factors. When you practice meditation, you can already distinguish between them, so it shouldn't be difficult for you. The only difference here is that you should distinguish the five jhāna factors that appear (or happen) repeatedly. If you can perceive them clearly, you can begin to discern, for example, the mind. There are three ways to get started with aliasing: 1. Start with contact 2. Start with longevity 3. Start with consciousness (also known as mind) If you start with citta, which has the characteristic of perceiving an object, you should perceive citta appearing repeatedly. If you find yourself unable to distinguish, you should repeat the process just mentioned above: enter the first jhāna, then exit the first jhāna and discern the mind-base. When the nimitta appears in the mind-sense, you should discern the citta appearing repeatedly over and over again. If you can already distinguish the mind, you should increase the number of mental phenomena that you perceive, adding one mental formation at a time, the first time being citta, the next time adding another contact into two (mind, contact), again then one more mental formation becomes three, one more mental formation becomes four,. .. until the end of thirty-four mental activities of the first meditation. What are the thirty-four mental formations of the first jhāna? They are: mind (or consciousness), contact, feeling (pleasure), perception, volition, one-pointedness, life-sense, volition, application, volition, victory, effort, joy, desire, faith, mindfulness, compassion, preciousness, no greed, no yard, Of the three types of body I mentioned recently, the in-breath and out-breath body and the creator body is the body of materiality, also known as the rūpa kāya. So we can say, there are only two types of body, the material body (rūpa kāya) and the mental body (nāma kāya). Why are they called bodies? The reason is that they cannot arise alone but must arise as a group. Please note that here body (kāya) means the body of ultimate rupa and the body of ultimate mentality. You have to contemplate these bodies in bodies. Just contemplating the inner body, however, is not enough for you to realize Nibbāna. You must contemplate the external body. Why? You have attachment, conceit and wrong views not only with your own body but also with the external body. To eliminate attachment, conceit, and wrong view of the external body, you must contemplate the external body as well as the internal body. You may be conceited about the achievements of your son, husband or wife. To eliminate conceit, you must contemplate their body as impermanent. To get rid of attachment, you have to contemplate their body as suffering. You might think, “This is my son, this is my daughter, this is my wife, this is my husband”. To get rid of these wrong views, you must contemplate their body as non-self. If you discern the outer world by insight, you will see only ultimate rupa and ultimate mentality. Ultimate materiality and ultimate mentality are impermanent because as soon as they arise they pass away, suffering because they are always oppressed by arising and passing away and no-self because there is no permanent self or a permanent self. What stable entity can you call “This is my son, this is my daughter, this is my wife, this is my husband…” If you contemplate in this way, this contemplation will reduce reduce attachment, conceit and wrong views. Therefore, the Buddha taught: this is my husband…” If you meditate in this way, this contemplation will reduce attachment, conceit, and wrong views. Therefore, the Buddha taught: this is my husband…” If you meditate in this way, this contemplation will reduce attachment, conceit, and wrong views. Therefore, the Buddha taught: “Thus he dwells contemplating the body in the body; or live contemplating the body on the external body; or live contemplating the body on both the internal and external bodies.” Why did the Buddha teach like that? For a beginner, it is not enough to meditate on the body on the body for one sitting. You have to practice for days, even months. And then, you still have to contemplate the body on the external body. For starters, this practice takes a few days. Then, for a while of sitting, you should contemplate the body on the body, internally and externally, over and over. Shop only once is not enough. Going back and forth is necessary. Only when you meditate again and again can you suppress craving, conceit, wrong views, and defilements. According to the classification of Vipassana knowledges, this is only the Nāma rūpa pariccheda ñāṇa. It is only the beginning stage of Pure View and is the foundation of Vipassanā. This knowledge is divided into four stages: 1. Discrimination Discrimination Wisdom at discriminating own identity (rūpa-pariggaha-ñāṇa), 2. Name Discrimination Wisdom at distinguishing private names (arūpa-pariggaha-ñāṇa), 3. Name-Specific Discrimination Tri when distinguishing name-and-form together (rūpārūpa-pariggaha-ñāṇa), 4. Name-and-form of Delimitation Wisdom when distinguishing nama-rupa together (nāma rūpa vavaṭṭhāna ñāṇa or nāma rūpa pariccheda ñāṇa) and seeing that there is no self existing, no person, no sentient being in it, but only name and color. So at this stage you should practice the following four steps: 1. Distinguish between inner and outer colors. 2. Distinguish inside and outside names. 3. Distinguishing nama-rupa inside and nama-rupa outside. 4. Distinguishing identity-rupa inside and outside. This is the first stage of Vipassanā meditation mentioned in the Mahasatipatthana Sutta. “He dwells contemplating the nature of arising in the body; or live contemplating cessation on the body; or live contemplating arising and passing away on the body." During this stage, the three Vipassana or Vipassana Wisdoms are combined: 1. Conditional Determination of Knowledge (Paccaya pariggaha ñāṇa), which distinguishes cause and effect 2. Survey of Wisdom (sammasana ñāṇa), which is intellectually aware of the three characteristics of the actions 3. Birth and Death Knowledge (udayabbaya ñāṇa), the intellectual capital of the birth and death of the formations, such as Impermanent, Suffering and Non-self. There are two types of arising and passing away (udayabbaya) of formations (saṅkhāra): 1. Birth and death of the formations due to conditions (paccayato udayabbaya). 2. Birth and death of the elements in each moment (khaṇato udayabbaya). Dependent arising and ceasing are divided into two types: dependent arising and cessation due to conditioned cessation. Because of the arising of causes, the five aggregates arise, this is a dependent arising. Because of the non-residual cessation of the cause, the five aggregates cease to exist without any residue. This is the cessation of fate. The five aggregates of clinging are also nama-rupa. Twenty-eight types of rupa form the aggregate of form. Longevity is the aggregate of life. Thought is thought aggregate. All the remaining mental factors are mental formations. Six types of consciousness form the aggregate of consciousness. Feeling, Perception, Action, and Consciousness are names. So the five aggregates of clinging are also nama-rupa. How should you distinguish the dependent arising of nama-rupa or the five aggregates of clinging? This is the second stage of Vipassanā meditation taught by the Buddha in the Mahasatipatthana Sutta. You should not skip this stage in your practice. Please listen again to what was in the first stage: You have to distinguish between inner and outer rupa. You must distinguish the inner and outer names. You must distinguish nama-rupa together internally and externally. You have to discern nama-rupa both internally and externally. Only after this stage will you proceed to the second stage. How should you perceive the conditioned arising of nama-rupa? After distinguishing between inner and outer nama-rupa, you should perceive the most recent past mentality-materiality, as it was immediately before you began your sitting meditation session. Before you begin to meditate, please offer the Buddha a candle, or water or flowers, and vow to become a bhikkhu in the future. After sitting down, please notice the mental processes that arise earlier when making offerings to the Buddha and wishing to be a bhikkhu. These are the nomenclature. They are the wheel of karma (kamma-vaṭṭa) and the wheel of defilements (kilesa-vaṭṭa). They arise according to their respective faculties, which are rupa phenomena. You must discern the most recent past mentality and materiality as if you were discriminating outer mentality-materiality. After discerning the most recent past mentality-materiality, If you can discern nama-rupa at the time of rebirth, you should discern backwards in terms of mentality-materiality in your previous life. If you perceive in this way, you will be able to perceive the mentality-materiality of the rebirth-consciousness (patisandhi) of the previous life. At that time, one of the three signs usually appears in your mind-sense. Those three signs are: the kamma sign (kamma), the kamma sign (kamma nimitta), and the animal sign (gati nimitta) which is the realm where you will be reborn. I will try to explain this with a case. A meditator discerns the mentality-materiality of the near-death mind in a previous life. He saw that the karmic sign was a man offering a candle to a Buddha image. After seeing that karmic sign, the meditator continued to discern the mentality-materiality of the image of the man offering the candle. How does this practitioner distinguish? He systematically distinguishes the four elements in that man's image. He sees rupa-kalapa and continues to analyze those rupa-kalapas to see ultimate rupa. Then he discerns mainly the fifty-four types of heart rupa and pays attention to the heart-base, because all mind-base cittas arise based on the mind-base. When he does so, he sees the mind-base, Bhavaṅga, clearly. Various objects appear in the mind-sense (Bhavaṅga). That meditator perceives the mind-sense back and forth and repeats and repeats. Why? For among conditioned consciousnesses (also called Bhavaṅga), there are often mental processes taking place. When the meditator perceives those Bhavaṅga, he can easily discern those mental processes. He sees that when that man offers a candle to the Buddha image, he vows to become a practicing bhikkhu in the next life. The offering mind arises in series of mind-processes through the mind-sense. Each of these mental processes consists of one mind-door adverting (manodvārāvajjana) and seven impulsive consciousnesses (javana). In the mind-door volition there are twelve mental formations. They are: mind, contact, feeling, perception, volition, one-pointedness, life-sense, volition, thought, thought, vigor, and effort. Within each of these cittas there is one consciousness and thirty-three mental factors. They are: mind, contact, feeling, perception, volition, one-pointedness, life faculty, volition, volition, volition, victory, effort, joy, desire, faith, mindfulness, compassion, precious, non-greed, non-hatred, neutral nature, pure body, pure mind, contempt for body, contempt for mind, gentle body, gentle mind, like body, like mind, pure body, pure mind, right body, right mind, wisdom. These thirty-four mental formations are called mental formations (saṅkhāra). Among these one consciousness and thirty-three mental factors, volition is the most prominent. Fourth is karma. As soon as they arise, these mental formations disappear immediately because they are impermanent. But they leave karmic force in one's nama-rupa process. In the Kammapaccaya section of the Paṭṭhana, Karma is called Karma. fourth is the most prominent. Fourth is karma. As soon as they arise, these mental formations disappear immediately because they are impermanent. But they leave karmic force in one's nama-rupa process. In the Kammapaccaya section of the Paṭṭhana, Karma is called Karma. fourth is the most prominent. Fourth is karma. As soon as they arise, these mental formations disappear immediately because they are impermanent. But they leave karmic force in one's nama-rupa process. In the Kammapaccaya section of the Paṭṭhana, Karma is called Karma. The meditator then realizes the man's intention to become a monk in practice. It also arises as a mind-door process. Each mind-door process also includes an adverting mind-door and seven speed-consciousnesses. The mind-faculty of volition also includes the twelve mental formations mentioned above. In the impulsive mind, there are twenty mental formations. They are: mind, contact, feeling, perception, volition, one-pointedness, life-sense, volition, volition, volition, victory, effort, joy, lust, delusion, incompetence, no preciousness, restlessness, greed, and wrong view. . Among these twenty mental formations, ignorance, greed, and clinging are dominant. What is ignorance? According to the Buddha's teachings, our body and mind are only ultimate materiality and ultimate mentality. If we clearly know they are nama and rupa, this view is correct. That is Wisdom, which is Right Knowledge. But if you see them as man, woman, bhikkhu, or bhikkhuni, this view is wrong. This is called ignorance or delusion. Out of ignorance, he vows to become a practicing bhikkhu, this is craving. He clings or clings to the life of that dharma-bhikkhu. This is the player. Ignorance, craving and clinging are called the defilements, that is, the afflictions that give rise to the round of samsara. In total, there are five past causes : ignorance, craving, clinging, mental formations, and karma. The meditator then realizes the five aggregates of the mind of rebirth in his present life. At that time, there were thirty kinds of rupa. Sentient beings arise as three types of rupa-kalapa, that is, body-decad, nature-decad, and union-mind (or heart's ten rupa synthesis). Within each type of rupa-kalapa, there are ten types of rupa. Then the meditator directly discerns going back and forth between these thirty types of rupa and the past five causes, ignorance, craving, clinging, volition, and kamma. He focuses on the karmic force to check whether it produces the other thirty rupas? He checks again and again and can see exactly what it produces. This is the case of a meditator. If you practice in this way, you can easily understand that the karma accumulated in your previous life created the rupa aggregate at the rebirth mind-moment. How? By now you should have understood how cittas that arise depending on the mind-base produce mind-born rupas, and should have understood their cause-and-effect relationship. In a similar way, there is a cause-and-effect relationship between karma and kamma-born rupa. If you see this relationship, you should realize that due to the arising of ignorance, craving, clinging, volitional formations, and kamma, rupa has arisen at the rebirth-consciousness-moment or rebirth-consciousness. Next, you should also distinguish the cause-and-effect relationship between the karma of your previous life and the name of your present life at the rebirth mind-moment. You should then realize the causal relationship between karma and the resulting aggregates throughout your present life. In particular you should pay attention to the mind processes through your six senses. You should realize that due to the arising of ignorance, craving, clinging, volition and karmic force, the material aggregates arise. Ignorance, craving, clinging, volition, karmic force are the causes and the aggregate of form is the result. This is the part that distinguishes the arising of conditioned formations. The insight that realizes this is called Conditioned Determining Knowledge (paccaya pariggaha ñāṇa). Having taught the discriminatory part of the conditioned arising of formations, the Buddha taught: "Or he lives (remains) contemplating cessation on the body." This means that you should also realize that because of the cessation of the five causes without residue, the five aggregates cease without residue. This is the insight that sees the cessation of cause and effect (paccayato Vaya dassana ñāṇa). When will the dominant causes, ignorance, craving, clinging, and karma be completely eradicated without residue? According to the Buddha's teachings, defilements (also known as gonorrhea, or fetters) will be eradicated without residue when you attain Arahantship. Because of the complete and unresidual cessation of defilements, karma cannot bear any fruit after the great Nirvana. When the Arahant Path Wisdom completely destroys these five causes, there is no residue left. Due to the cessation of these five causes without residue, after the cessation of Nirvana the five aggregates cease completely without any residue. You must try to see this cessation. Because in the Great Satipatthana Sutra, the Buddha taught that: "he abides contemplating cessation of the body". You should not forget that "body" here means the body of materiality and the body of mentality. Now you have not attained the path of Arahantship. When will you pass? Is it in this life or in some future life? If you practice hard and have enough perfection, you can attain the Path-Arahantship in this very life. Even so, it is also called the future from the point of view of momentary arising and passing away, because at present you are still mortal. If you attain the Path-Arahantship in a future life, the time between here and there is also called your future. When reaching the Fruit - Arahant, all causes will be eradicated without residue. You should try to see this cessation. And again when you enter great Nirvana, your five aggregates will cease without residue. You should also see this cessation. When you see these two types of cessation, you should visualize that due to the cessation of the five causes without residue, the five aggregates also cease without residue. This kind of insight is called knowledge that knows the cessation of causes and effects. So if the meditator wants to understand the causal relationship between cause and effect with his insight, he must distinguish past, present, and future mentality-materiality. Do you think that in the Great Satipatthana Sutta, the Buddha only teaches us about the present? If we understood these teachings, we would not think so. Past, present and future nama-rupa all need to be distinguished by vipassana wisdom. They are the objects of insight knowledge. Without discriminating past, present and future nama-rupa, the meditator cannot understand dependent origination with his insight. If you do not understand dependent origination, you cannot escape this cycle of samsara. The meditator cannot distinguish the arising and passing away of cause and effect. The meditator cannot contemplate both causes and effects as impermanent, suffering and not-self. If it is not possible to observe like that, Next, the Buddha taught : "Or he lives contemplating both arising and passing away in the body." This means that you have to contemplate arising and passing away through the form of causality (also known as the dependent form) and through the form of momentary existence. How should you differentiate? For example, due to the arising of the five causes, the five aggregates arise; due to the cessation of the five causes without residue, the five aggregates are completely eradicated without any residue. This is the Knowledge of Contemplation of the Origin and Cessation of Dependent Origination. As soon as they arise, causes cease immediately, so they are impermanent. As soon as they arise, the effects cease immediately, so they are also impermanent. Knowing this is the Knowledge of Contemplation of the Birth and Cessation of Each Moment. At this stage, you must distinguish both the phenomena of conditioned arising and passing away and the moment-by-moment arising and passing away in detail. Before seeing the arising and passing away clearly from one moment to the next, if one contemplates both cause and effect as Impermanent, Suffering and Not-Self, that insight is called Surveying Knowledge (sammasanañāṇa). . When you see the arising and passing away in each mind-moment clearly, that insight is called the Arising and Cessation of Knowledge (Udayabbaya ñāṇa). Now I would like to give the explanation of this commentary on arising and passing away. Since this is the section on Mindfulness of Breathing, the commentary also explains conditioned arising and passing away only for the Mindfulness of Breathing section. "He dwells contemplating phenomena arising in the body." Just as air enters and exits against the pedestal and bellows of a blacksmith's furnace, and with proper effort, so too upon the body here born (or body-creating body), the nostrils and mind of the blacksmith. meditator, the in-and-out breath body moves back and forth. Creator body, etc. This is the source. When a meditator in such contemplation dwells in contemplation of phenomena arising in the body. You may not understand the meaning, I guess. I want to explain a little more. When you perceive the four elements in your breath, you will see many rupa-kalapas. If you analyze them further, you will see that there are nine ultimate rupa (or ultimate rupa). Why do they arise? If you give up your body, will the breaths arise on their own? Without your body, your breath cannot arise on its own. If you analyze your body, you will see that there are four types of rupa: kamma-born rupa, mind-born rupa, food-born rupa, and weather-born rupa. These four types of rupa are called the body that is born (or the body that produces the body). If there is no arising body, your breath body cannot arise. So it is a cause for the breath to arise. If there is no mind, the breath cannot arise either. So mind is one more cause. The creator's body is like the base of a furnace, the nasal tube is like the furnace's bellows; and mind like proper effort. The body, mind, and nasal passages are the causes for the in-breath and out-breath body to arise. You should also recognize birth-nature. Of these causes, mind is the most important. But the mind that arises depends on the body. So, of course, creating the body is another cause. This is a causal relationship with the in-breath and out-breath. However, it is not enough to perceive the causality of the breath in this way. You need to realize the causes of the five aggregates, namely ignorance, craving, clinging, volition, and karma. These five causes produce the five aggregates of clinging to this present life. In the same way the past five causes in the second past life produce the five aggregates of clinging in the first past life. The five causes of this life will produce the five aggregates of clinging in the next life. You should perceive causes and effects in this way, past, present and future. Next, the commentary explains conditioned cessation with the in-breath and out-breath. "Or he lives contemplating cessation in the body." Either way, air cannot be blown in when the blower base is removed, the bellows are damaged, and proper effort is not present. Similarly, when the body-generating body ceases, the nasal passages are damaged, and the mind has ceased to function completely, breathing ceases. Thus, through the cessation of the creator of the body, the nasal passages, and the mind, there comes the cessation of breathing. You should then realize that because of the non-residual cessation of the five causes, the five aggregates of clinging also cease completely without residue in the future. If one contemplates like this, we can say that he lives contemplating cessation or contemplating the conditioned cessation of the body. You should also contemplate both arising and passing away in the body. Already The Buddha went on to teach the third stage of Vipassanā meditation. Mindfulness of: "There is only this body" is established in him to the extent necessary only for further right knowledge and mindfulness. Mindfulness is established with the practitioner by careful consideration. He thinks: There is only the body, that is, only nama-rupa, but there is no being, no person, no woman, no man, no self, nothing attached to it. a self, there is no "I", nothing is mine, no one, and nothing belongs to anyone." What does it mean? This passage deals with the higher vipassana wisdoms, from the knowledge of destruction and destruction to the knowledge of equanimity. If a meditator contemplates the arising and passing away of formations as I mentioned in the previous section, when vipassana insight is sharp, he should pay attention only to cessation. Gradually the meditator no longer notices the stage of arising, but only the passing away. Then he will no longer see aggregates, but only ultimate mentality-materiality. These dharmas always cease. Then he will see that there is no being, no person, no woman, no man, no self, no I, nothing is mine, no one and nothing belongs to anyone. All because he sees only the cessation of ultimate mentality-materiality. He also now no longer sees nama-rupa in terms of kalāpas. Mindfulness of: "There is only this body" is established in him to the extent necessary only for further right knowledge and mindfulness. The paragraph “to the extent necessary” refers to the purpose. This being said: mindfulness is established for no other purpose. What is the purpose for which mindfulness is established? “For further right knowledge and mindfulness” means that it is only for the acquisition of wider or deeper means of right knowledge and mindfulness. To increase mindfulness and insight is meaningful. If a meditator sees only cessation and contemplates both nama and rupa as well as this insight insight as Impermanence, Suffering and Not-self, slowly his insight will mature. As a result, his balance of the five senses also becomes ripe, at which point he will attain the Path and Fruition Wisdom, which takes Nibbana as its object. If he realizes Nirvana in stages, he will eventually attain Arahantship. Regarding Arahantship, the Buddha explained as follows: "And he lives without refuge, without attachment to anything in the world." "And he lives without refuge" means that he abides free from dependence on craving and wrong views. "Without attachment to anything in the world": in relation to form, feeling, volition, or consciousness, he does not think: this is my self, or this belongs to my self. Why? For his wisdom has completely eradicated both craving and wrong view. This is a brief path from Mindfulness of Breath to the attainment of Arahantship. If you practice this way systematically, and if you have enough perfection, you can realize Nirvana in this very life. To conclude the section on nāpānasati, the Buddha taught: "Thus, bhikkhus, a monk dwells contemplating the body on the body." In the part of mindfulness of breathing, the Mindfulness that examines breathing is the Truth of Suffering (or the Truth of Suffering). The objects of mindfulness, the five aggregates of clinging, are also called the Truth of Suffering. The five causes: ignorance, craving, clinging, volition and karma are the Truth of the Cause of Suffering. The non-occurrence of both is the Truth of the Cessation of Suffering. This is referring to Nirvana, the Noble Truth of the Cessation of Suffering. When you train and perfect the Knowledge of Birth and Cessation, you discern that due to the cessation of the five causes without residue, the five aggregates will completely cease without residue after entering great Nirvana. These two types of cessation are called the Truth of the Cessation of Suffering, but are only the mundane Truth of Suffering. If you realize Nibbāna by means of Path Knowledge and Fruition Knowledge, you are well aware of the Noble Truth of the Cessation of Suffering. You should discern these two types of Truth about the Cessation of Suffering. The Noble Path, which understands Suffering, abandons the cause of Suffering and takes Nirvana as its object, is the Truth of the Path. Here, you should make a clear distinction between the worldly world and the worldly religion. The Worldly Way Wisdom which clearly sees the five aggregates is the insight knowledge of the Truth of Suffering. The Worldly Way Wisdom that sees the cause of Suffering is the insight knowledge of the Collection of Suffering. The mundane Path Wisdom sees that by virtue of the non-residual cessation of the five causes, the five aggregates will completely cease without residue after great Nirvana is the insight knowledge of the cessation of Suffering. The mundane path which is the part of the vipassana insights just mentioned. Right Knowledge is insight, Right Thought, Right Effort, Right Mindfulness, and Right Concentration are the companions of Right Knowledge. Before you meditate, you have also observed the Precepts including Right Speech, Right Action. and Chief of Staff. So there are all eight factors of the World Path. At times one needs to contemplate this insight as Impermanence, Suffering, and Not-Self. At that time, he also understood the mundane path. Therefore, Right Understanding and Knowledge of the World knows the Four Noble Paths of the World. The Supramundane Noble Path takes Nirvana as the object of arising with the Path Knowledge and the Fruition Knowledge. At that time, the transcendental Right Understanding knows Nibbana, Right Thought directs the mind to Nibbana, Right Mindfulness abides on Nirvana, Right Effort is the effort to realize Nibbana, Right Concentration is the practice. focus on Nirvana and Right Speech, Right Action and Right Livelihood are all present. When a practitioner realizes Nirvana, why are Right Speech, Right Action, and Right Livelihood present? The Noble Path of Wisdom eliminates the defilements that can give rise to wrong speech, wrong karma, and wrong life, so that Right Speech, Right Action, and Right Livelihood are automatically present. Thus, after striving along the path of the Four Noble Truths, a meditator puts an end to suffering and reaches the other shore (Nirvana). This is the entrance to the Path to Liberation for the practitioner who dedicates himself to the practice of Ānāpānasati Mindfulness of Breathing. In the Dhammacakkapavattana Sutta, the Buddha explains his own experience of the Four Noble Truths. How did he explain? Read the Bible: “This is the Noble Truth of Suffering, bhikkhus, with regard to dharmas that I have not heard before, the birth of eye, the birth of knowledge (ñāṇam udapādi), the birth of wisdom (paññā udapādi), the birth of knowledge (vijjā udapādi), light-born (āloko udapādi)." "Āloko udapādi" means "there arises light in me". It is the light of wisdom. How does the light of wisdom arise? It arose in a special way, the Buddha emphasized, at the time of his realization of Nirvana. When he realized Nibbāna with Path wisdom (Magga-citta) and Fruition wisdom (Phala-citta), there were two kinds of wisdom that gave rise to rupa groups. Among the many types of rupas included in each of these rupas is color (vaṇṇa). That color is bright. One mind can give rise to many rupa-groups (cittaja-rūpa-kalāpa, mind-born rupa). Within each of these color groups there is color. Each color is brilliant. Furthermore, in each rupa group, there is the element of fire (tejo). The fire element can also produce new generations of rupa. In each new color group there is also color. That color is bright. Those new generations born of the fire element are called utuja-rūpa-kalāpa (weather-born rupa). The light of the color in the weather-born rupa (utuja-rūpa-kalāpa) radiates not only within but also to the outer world. Thus, light appears both inside and outside. This is called the light of wisdom. When the Buddha realized Nirvana, there was a generation of wisdom light in him. In the same way, when you realize Nibbāna, the light of wisdom must be present. If you think you have seen Nirvana and you cannot see the light of wisdom then that is not real Nirvana. I am not saying that Nirvana has light, but that it is the Path and Fruition wisdom that realizes Nirvana that can give rise to light. This light is called the light of wisdom, not the light of Nirvana. Again, you should also remember that the Buddha clearly knew the Noble Truth of Suffering by his transcendental wisdom, Path wisdom, and Fruition wisdom. What is the Noble Truth of Suffering (dukkha sacca)? The Buddha explained as follows: "In short, the five aggregates of clinging are suffering." The Buddha also penetrated the five aggregates when he meditated on vipassanā wisdom (vipassanā). In the same way, if you are trying to attain insight insight, you should also penetrate the five aggregates of clinging. If you are not clear about the five clinging aggregates, you cannot attain vipassanā wisdom outside, not real insight. The Buddha clearly knew that these five aggregates of clinging are the Truth of Suffering (dukkha-sacca). In the same way, if you realize Nirvana or become a Sotāpanna… you must also realize that these five aggregates of clinging are the Truth of Suffering (dukkha-sacca), if you Without knowing that these five aggregates of clinging are the Truth of Suffering (dukkha-sacca), you do not become a Stream-winner or any Saint. I want to explain more. Take the aggregate of material grasping as an example. According to the Buddha's teaching, rupa arises as groups of rupa. Only when you can systematically analyze these rupa groups can you see ultimate rupa. When you practice Vipassanā and if you cannot see the rupa groups or cannot analyze them, you cannot see ultimate rupa (paramattha-rūpa). If you practice vipassanā without knowing paramattha-rūpa, your vipassanā is superficial and not real vipassanā. The Buddha continued his sermon: "This is the Noble Truth of Suffering to be fully understood, bhikkhus, regarding dharmas that I have not heard before, the birth of the eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light." "This is the well-known Noble Truth of Suffering, bhikkhus, with regard to dharmas that I have not heard before, the birth of the eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light." Thus regarding the Truth of Suffering (dukkha-sacca), the Buddha taught three kinds of wisdom: 1. You must try to understand that this is the Truth of Suffering (dukkha-sacca). This is called sacca-ñāṇa, meaning knowledge of Truth (truth). 2. You must try to understand that the Truth of Suffering (dukkha-sacca) must be understood. This is called kicca-ñāṇa, which means the responsibility to know the Truth of Suffering. 3. You must try to know that the Truth of Suffering (dukkha-sacca) has been understood. This is called a kata-ñāṇa. The Buddha understood that the five aggregates of clinging are the Truth of Suffering (dukkha-sacca). In the same way, the Buddha taught the Noble Truth of Suffering, the origin of suffering, in three ways: This is the Noble Truth of the Collection of Suffering, bhikkhus, for dharmas that I have not heard before, the birth of eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light. Although our Bodhisattva (Bodhisatta) has practiced many perfections by sacrificing many lives for more than four asanyas and one hundred thousand aeons with great compassion, he still had a little attachment to the life of the Buddha. That's because he knew that when he became a Buddha, he could help sentient beings liberate themselves from samsara. According to the commentary on the Abhidhamma, the Aṭṭhasālinī, the powerful and powerful kusala dhammas before loving-kindness meditation (mettā-jhāna) are the resultant aggregates of the karmic force of our Bodhisatta. To perceive the Buddha as the Buddha (and not nama and rupa) is ignorance. Dependent on ignorance, he wished to become a Buddha; that is craving. He was attached to the life of a Buddha; that's an adversary. The wholesome and powerful dhamma before entering the loving-kindness meditation (mettā-jhāna) is volition (saṅkhārā), mind formation. The force of mental formations is called kamma. All have five causes in the past: ignorance (avijjā), craving (taṇhā), clinging (upādāna), mental formations (saṅkhārā) and karma (kamma). The Buddha clearly knew that these past five causes are the origin of suffering, the Truth of Suffering (samudaya-sacca). This is the wisdom of Truth (truth). If you practice vipassanā (vipassanā), you must also try to understand that this is the Truth of Suffering (samudaya-sacca) which is the source of the Truth of Suffering (dukkha-sacca). Especially in this case, you must try to understand dependent origination, causality, with your insight. Without knowing about dependent origination, you cannot realize Nirvana, because that is the second Noble Truth. Again, the Buddha continued to say : “This is the Noble Truth of the Origin of Suffering, which must be abandoned, bhikkhus, with regard to dharmas that I have not heard before, the birth of the eye, the birth of wisdom, the birth of wisdom, the birth of awareness, the birth of light. The roots of suffering are ignorance (Avijjā), craving (taṇhā) and clinging (upādāna). You must eliminate them with your insight and Path wisdom. If you can completely eradicate or eradicate these afflictions without any residue, then karmic force cannot produce any results. That karmic force can only bear fruit when it is conditioned by ignorance (Avijjā), craving (taṇhā), and clinging (upādāna). Without ignorance (Avijjā), craving (taṇhā) and clinging (upādāna), karma cannot produce results. Therefore, the origin of suffering is eradicated, which means that you must eliminate these defilements without residue with vipassana and Path wisdom. That is kicca-ñāṇa, which means wisdom about what to do. What is the need to do? You must end or, as the commentary explains, you must "kill" the defilements. The Buddha continued to say : “This is the Noble Truth of the End of Suffering, bhikkhus, with regard to dharmas that I have not heard before, the birth of the eye, the birth of wisdom, the birth of wisdom, the birth of awareness, the birth of light. This is kata-ñāṇa, kata-ñāṇa means "Wisdom of what has been done". What is done? The Buddha ended or killed the defilements. Thus in the Truth of Suffering (samudaya-sacca) there are also three kinds of wisdom: sacca-ñāṇa, kicca-ñāṇa and kata-ñāṇa. If you are practicing vipassanā, you must understand that this is the Truth of Suffering (samudaya-sacca); that is sacca-ñāṇa. You must try to know that samudaya-sacca must be terminated or killed; this is kicca-ñāṇa. At that time, if you realize Nibbāna, the Path of Wisdom will completely eradicate these defilements without any residue, especially craving (taṇhā) – The Truth of Suffering (samudaya-sacca). At that time, you will realize that you have ended or killed the dharmas of the origin of suffering (the dhammas that are the origin of suffering). That is the kata-ñāṇa. In a similar way, the Buddha taught about the Noble Truth of Cessation in three ways. Please listen: “This is the Noble Truth of the Cessation of Suffering, bhikkhus, with regard to the dharmas that I have not heard before, the birth of eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light. This is sacca-ñāṇa, which means that the Buddha knew well that this is the Noble Truth of Cessation (nirodha-sacca), the cessation of suffering. What is the cessation of suffering? While practicing vipassanā, insight realizes all the truths of suffering (dukkha-sacca-dhammas), i.e. the five aggregates of clinging, and all the dhammas of suffering (samudaya-sacca-dhammas), i.e. twelve factors of dependent origination, are impermanence (anicca), suffering (dukkha), and not-self (anatta). He practices vipassanā in this way. At the end of the vipassanā stage, he realizes Nibbāna. When he realizes Nirvana, he sees the non-residual cessation of the five aggregates of clinging and the twelve factors of dependent origination. Buddha continued: “This is the Noble Truth of the Cessation of Suffering to be realized, bhikkhus, with regard to the dharmas that I have not heard before, the birth of eye, the birth of wisdom, the birth of wisdom, the birth of awareness, the birth of light. This is kicca-ñāṇa, which means "knowledge of what to do". In this case, when you are practicing vipassanā, you must strive to realize Nibbāna. Again, the Buddha continued to teach about kata-ñāṇa: “This is the realized Noble Truth of the Cessation of Suffering, bhikkhus, with regard to dharmas that I have not heard before, the birth of eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, and the birth of light. This is kata-ñāṇa, which means "knowledge of what is done". What is done? He has realized Nirvana. He knows well that he has realized Nibbāna. When you practice Vipassanā and realize Nibbāna, you will also know clearly that you have realized Nibbāna. The Buddha then went on to explain the Truth of the Way in three ways: “This is the Noble Truth of the Path leading to the cessation of suffering, bhikkhus, with regard to dharmas that I have not heard before, the birth of the eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light. Thus when the Buddha attained enlightenment, he clearly knew that the Noble Eightfold Path is the practice or path leading to the cessation of suffering. In the same way, if you are trying to practice Vipassanā, you should also try to know that the Noble Eightfold Path is the path or practice leading to the cessation of suffering. This is sacca-ñāṇa. The Buddha continued to teach about kicca-ñā ṇ a : “This is the Noble Truth of the Path leading to the cessation of Suffering to be developed, bhikkhus, in regard to dharmas that I have not heard before, the birth of eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light. In the same way, if you are practicing Vipassanā, you must try to know the Noble Eightfold Path clearly. This is the path leading to the cessation of suffering. There are a total of eight branches: Right Knowledge, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. I will explain a little more. When you practice Vipassanā meditation, you must first understand the five aggregates. Second, you must try to understand the origin of suffering, especially the factors of dependent origination. The Truths of Suffering and the Truths of Suffering are called Dharma Actions (saṅkhāra-dhamma), formations. They are impermanent in nature, so they are impermanent (anicca). They are always oppressed by arising and passing away so they are dukkha. They have no stable self, so they are anatta. While you are practicing this way, Your practice is called Vipassanā. At that time, the discernment of the impermanent, painful and self-centered nature of these conditioned phenomena (saṅkhāra-dhamma) is Right View (Sammādiṭṭhi). Applying the mind on these qualities of conditioned dharmas (saṅkhāra-dhamma) is Right Thought (Sammāsaṅkappa). The effort to comprehend the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Effort (sammāvāyāma). Mindfulness on the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Mindfulness. Concentration on the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Concentration (Sammāsamādhi). Thus, there are a total of five branches. The effort to comprehend the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Effort (sammāvāyāma). Mindfulness on the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Mindfulness. Concentration on the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Concentration (Sammāsamādhi). Thus, there are a total of five branches. The effort to comprehend the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Effort (sammāvāyāma). Mindfulness on the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Mindfulness. Concentration on the nature of conditioned phenomena (saṅkhāra-dhamma) is Right Concentration (Sammāsamādhi). Thus, there are a total of five branches. When you come to the wisdom of cessation (bhaṅga-ñāṇa), you must distinguish both ñāta and āṇa as impermanent (anicca), suffering (dukkha) or not-self (anatta). Ñāta (i.e. "what must be known") means here the five aggregates, or conditioned dharmas (saṅkhāra-dhamma). Ñāṇa is insight wisdom. At that time vipassana wisdom arises as a mental process. In this mental process, there is one mind-door adverting-consciousness and seven impulsive consciousnesses (javana). In the mind-door adverting moment, there are twelve mental formations. Within each ordinary citta there are thirty-four mental formations. Among these mental formations, the five factors of the Noble Eightfold Path are preeminent. You must see that this insight is also impermanent (anicca), suffering (suffering (dukkha)), or not-self (anatta). At that time, you can easily discern these five outstanding factors. They are the path leading to the cessation of suffering, In the Noble Eightfold Path there are eight limbs. Now, I have explained just the five limbs. You should not misunderstand. When you practice Vipassanā, you have followed the pāṭimokkha, ten, main, eight or five precepts. Thus, Right Speech (Sammāvācā), Right Action (Sammākammanta), Right Livelihood (Sammāājīva) were present. They also arise as a citta along with the associated mental formations. You must also contemplate them as impermanent (anicca), suffering (dukkha), or not-self (anatta). Thus, there are a total of eight factors in the Noble Eightfold Path. At the final stage of Vipassanā meditation, if you realize Nibbāna, then the eight factors of the Noble Eightfold Path are present. Should you also try to realize these eight factors? How? You should try to realize Nibbāna with the insight of fruition insight (phalasamāpatti). If you try again and again, and if you count the mental formations that realize Nibbana, you will easily understand that there are thirty-seven mental formations or thirty-six mental formations, etc. While you Contemplating the sensual world (kāmavacara-dhamma) or the first jhāna dharma as impermanent (anicca), suffering (dukkha), or not-self (anattā), at that time, if you realize Nibbana, in the Path and wisdom Your fruit has thirty-seven mental formations. Among these mental formations is the Noble Eightfold Path present. But while, you are contemplating the second jhāna… as impermanent (anicca)…, at that time if you realize Nibbāna, The Buddha then went on to teach about kata-ñāṇa: “This is the Noble Truth of the Path leading to the cessation of Suffering, which has been developed, bhikkhus, in regard to the dharmas that I have not heard before, the birth of eye, the birth of wisdom, the birth of wisdom, the birth of knowledge, the birth of light. Thus, you must also try to see that you have cultivated this Noble Eightfold Path. If you cannot discern this Noble Eightfold Path, you cannot realize Nibbāna. There are two types of Noble Eightfold Path: mundane and supramundane. You must practice both of these Noble Eightfold Paths if you want to be Stream-entry (Sotāpanna), One-Returner (Sakadāgāmī), Non-Returner (Anāgāmī) or Arahant (Arahat). Thus, there are twelve types of wisdom in all: three of the Truth of Suffering (dukkha-sacca) – sacca-ñāṇa, kicca-ñāṇa and kata-ñāṇa; in the same way, there are three kinds of wisdom in each of the Noble Truths of Suffering (samudaya-sacca), the Truth of Cessation (nirodha-sacca) and the Noble Truth of the Path (magga-sacca). The Scripture continues: "Until, monks, in these four Noble Truths, with three Wheels (three circles) and twelve bodies (properties) like that, knowledge as it really is is not skillfully purified in Me; At this time, bhikkhus, until then, in this world with the heavenly realm, the demon world, the Brahma world, with the masses of recluses, brahmins, gods and humans, I do not realize it. has attained supreme enlightenment. And until, bhikkhus, in these four Noble Truths, with three Wheels (three circles) and twelve Bodies (qualities) like this, knowledge as it really is has been skillfully purified in Me. ; Until then, bhikkhus, in this world, with the heavenly realm, the demon world, the Brahma world, and the masses of ascetics, brahmins, gods and humans, I have realized Supreme Enlightenment Chief Enlightenment. View arose in Me: « Immobility is my liberated mind. This is the last life, now there is no more rebirth.” This wisdom appeared after he attained Arahantship (Arahant). His Arahant Path appeared with the Knowledge of Necessity (sabbaññutā-ñāṇa). Thus, when you practice Vipassanā to the stage of knowing the Four Noble Truths, you must also strive to know the Four Noble Truths with the three Wheels - the twelve Bodies (properties) - in the same way. Of these three types of wisdom, sacca-ñāṇa is the most important, Kicca-ñāṇa and kata-ñāṇa appear only after the moment of enlightenment. The verse continues : Thus the Blessed One preached. The five Bhikkhu-stilts rejoice and believe in the Buddha's teaching. Thus, the Zhuan Falun Sutra ends here. But it's not really over yet because there are still some results. The Scripture continues: While this teaching was being proclaimed, the Venerable Kondanna aroused the pure, unstained dharma eye as follows: "Whatever has the nature of arising, all that is of the nature of dissolution. » . This relates specifically to vipassana insight that arises and passes away, both due to cause and passing away moment by moment. At the end of the Dhammacakkapavattana Sutta, Venerable Kondañña became a Stream-winner (sotāpanna). When he attained stream-entry (sotāpanna), this insight knowledge of his was firmly established. Which insight? It is the wisdom that understands "Whatever has the nature of arising, all of it has the nature of passing away." Every Stream-winner (sotāpanna) must understand the five aggregates, i.e. the Truth of Suffering (dukkha-sacca) and Dependent Origination, i.e. the Truth of Suffering (samudaya-sacca). The Noble Truths of Suffering and the Noble Truths of Suffering are called conditioned phenomena (saṅkhārā-dhamma) or conditioned phenomena (samudaya-dhamma). These conditioned phenomena are always arising and passing away. This insight must be firm. Why? Because when entering the stream-path (sotāpatti-magga) realizing Nibbāna, with the help of Nirvana, tranquilizing his mind, it destroyed the ignorance that shrouded the Four Noble Truths. Thus, ignorance disappears due to stream-entry wisdom. For this reason, stream-enterers know well, "Whatever has the nature of arising, all of it has the nature of passing away." However, I do not mean that the stream-entry wisdom completely destroys ignorance, because ignorance is completely eradicated only at the stage of Arahantship of the Path. But there may be some who will ask: Why did Venerable Kondañña become a Stream-winner so quickly? We should pay attention to his perfection (pāramī), which was practiced in past lives. He practiced the perfection (pāramī) for one hundred thousand aeons of earth, from the time of Buddha Padumuttara. Since these people have fully practiced the perfections, when they attain Arahantship, the Arahantship of the Path (arahatta-magga-ñāṇa) often appears together with the Four Analytical Wisdoms, paṭisambhidā. -ñāṇa. They possess the Four Analytical Wisdoms (paṭisambhidā-ñāṇa). For those possessing the Four Wisdoms of Analysis (paṭisambhidā-ñāṇa), the five factors that we mentioned earlier have been practiced by them. Thus, during the Dharma period of the past Buddhas, they practiced Vipassanā to the wisdom of equanimity (sankharupekha-ñāṇa) for many lives. Due to these perfections (paramī), In the Aguttara Nikāya, there is a sutta called the Sutra of the One Who Listens to the Sutra. In this sutta, the Buddha mentions the four results that a bhikkhu learns from (pariyatti) as well as practice (patipatti): he learns by heart the Buddha's Dhamma and practices meditation practically to stage of wisdom practice equanimity (sankharupekha-ñāṇa). He dies before attaining the Noble One or before realizing Nirvana. At the time of death or near-death, the final citta is called the maraṇāsanna-javana. The maraṇāsanna-javana citta takes the impermanent, suffering, or non-self nature of conditioned phenomena as its object. After that, he dies, he will be reborn in the heavenly world. There, the fetters of birth consciousness (the rebirth consciousness, paṭisandhi-citta), the bhavanga-citta (the bhavaṅga-citta) and the death-consciousness (cuti-citta) also take the same object. Eg, if the near-death citta (maraṇāsanna-javana) takes the impermanent nature of conditioned dhammas as object, then these three cittas also take the impermanent nature of conditioned dhammas as object. If maraṇāsanna-javana instantiation takes the suffering nature of conditioned phenomena as object, then these three cittas of the deva also take the suffering nature of conditioned phenomena as object. The same applies to the selfless nature. Of these three, bhavaṅga-citta is the most important. Then he is reborn as a deva, whose conditioned mind (bhavaṅga-citta) takes the impermanent, suffering or non-self nature of conditioned phenomena (saṅkhāra-dhamma) as object. The nature of conditioned phenomena is always present in his mind. He can easily see it. For this reason, while contemplating the nature of palatable dhammas (saṅkhāra-dhamma), he can quickly realize Nirvana. This is the first fruit. The second and third results are as follows: he himself does not practice concentration (samatha) and insight (Vipassanā) in the heavenly realm. However, while he listens to the Dharma taught by a bhikkhu who is a man of supernatural powers or a deva, he can quickly recall these conditioned things. When he focuses on these conditioned dhammas as impermanent, suffering or not-self, he can quickly realize Nibbāna. This is the second and third fruit. The fourth fruit is: He does not have the opportunity to listen to the Dharma (Dhamma). But he had some friends in his past life who died before him and went to the heavenly world. When he arrives in the heavenly world, these friends make him aware of the Four Noble Truths. At the moment he focuses on these conditioned phenomena as impermanent (anicca), or suffering (dukkha), or not-self (anatta). At that time he can quickly realize Nirvana. This is the fourth fruit. The case of Venerable Kondañña is the second kind of fruit. When he listens to the Dhammacakkapavattana Sutta which deals with the Four Noble Truths, he can quickly realize the Four Noble Truths. Because he studied Concentration (samatha) and insight meditation (Vipassanā) to the stage of wisdom and equanimity (saṅkhārūpekkhā-ñāṇa) in the Dharma period of the past Buddhas, especially in the time of Buddha Padumuttara. . The verse continues : And when this wheel of Dharma was thus turned around by the Blessed One, the gods of this earth loudly exclaimed: "Now this unsurpassed wheel of Dharma has been established by the Blessed One in Benares, the place of the deities, in the Deer Park, transporting a wheel of Dharma that has never been transported by anyone, a recluse, a brahmin, a devas, a Mara, a Brahma, or anyone else in the world.” After hearing the voices of the gods in the earth, the Four Great Heavenly Kings spoke up and said: "Now this unsurpassed wheel of Dharma is being transported by the Blessed One in Benares, the place of the fallen gods, in the Deer Park. a Dharma wheel that has never been transported by anyone, a recluse, a brahmin, a devas, a Mara, a Brahma or anyone else in the world.” After hearing the voices of the gods in the Four Great Heavenly Kings, the time when the gods were in the Thirty-three heavens… the Yàma gods… the Tusità gods… the lost celestial beings… the Tha transformed themselves from the heavens… the Brahma heavens. The world loudly exclaimed: "Now this unsurpassed wheel of Dharma has been turned by the Blessed One in Benares, the place of the fallen gods, in the Deer Park, who has turned a wheel of Dharma that has never been transported by anyone, ascetics, Mrs. -la-mons, gods, Maras, Brahmas, or anyone else in the world ». Thus, in that moment, in that moment, in that moment, that voice reached the Brahma world. And ten thousand worlds move, vibrate, move strongly. And an immeasurable, generous light shines forth in the world, surpassing the power of the gods. Then the Blessed One uttered the following inspirational words: "Surely understood to be Kondanna! Definitely understood as Kondanna! » Thus, Venerable Koṇḍañña was named Aññāsi Koṇḍañña (A-Nation-like-dwelling). The other bhikkhus, that is, Vappa, Bhaddiya, Mahānāma and Assaji are the fourth type of person. That means the Buddha had to teach them over and over again how to understand the five aggregates and dependent origination. And after he taught them how to realize the impermanent, unlovable or selfless nature of conditioned phenomena (saṅkhāra-dhamma). Buddha taught them every day. For this reason, they gradually attained the stage of sotapānna day by day. Therefore, after that, Venerable Kondañña requested the Buddha about ordination. The Blessed One accepted with the following words: “Come, bhikkhu. The Dharma has been well preached, practice the holy life properly to end suffering." It is this that has been the cultivation of the Venerable Kondañña. Then Venerable Vappa, Bhaddiya, Mahānāma and Assaji attained insight and became a Sotapānna every day after that. They were also ordained to the higher ranks on the same day. Do you want to end suffering? If you wish, please listen to the Kūṭaghāra Sutta of Saṁyutta Nikāya: "Bhikkhus, who says thus: 'There is no true enlightenment of the Noble Truth of Suffering, no real realization of the Noble Truth of the Origin of Suffering, no true enlightenment of the Noble Truth of the Cessation of Suffering, no truly enlightened to the Noble Truth of the Path leading to the cessation of suffering, we will truly end suffering » ; This event did not happen. For example, bhikkhus, if someone says thus: 'Do not build the lower floor of a house with a pointed roof, I will build the upper floor of the house', this event does not happen. Likewise, bhikkhus, whoever says thus: 'There is no true enlightenment of the Noble Truth of Suffering, no real enlightenment of the Noble Truth of the Origin of Suffering, no true enlightenment of the Noble Truth of the Cessation of Suffering, without the true enlightenment of the Noble Truth of the Path leading to the cessation of suffering, we will truly end suffering » ; This event did not happen. In the same way, bhikkhus, whoever says thus: "After realizing the Noble Truth of Suffering as it really is, after realizing the Noble Truth of Suffering as it really is, after realizing the Noble Truth of the Cessation of Suffering as it really is, bhikkhus. after realizing the truth of the Noble Truth of the Path leading to the cessation of suffering, we will end suffering » ; this event happened. For example, the Male-stilts, who said the following: "After building the lower floor of the house with a pointed roof, I will build the upper floor of the house" ; this event happened. In the same way, bhikkhus, whoever says thus: "After realizing the Noble Truth of Suffering as it really is, after realizing the Noble Truth of Suffering as it really is, after realizing the Noble Truth of the Cessation of Suffering as it really is, bhikkhus. after realizing the truth of the Noble Truth of the Path leading to the cessation of suffering, we will end suffering » ; this event happened. "Therefore, bhikkhus, an effort must be made to know: 'This is suffering', an effort must be made to know: 'This is the origin of suffering', an effort to be made to clearly know: 'This is the cessation of suffering', an effort must be made to know: 'This is the Path leading to the cessation of suffering'. In order to escape samsara, it is important to know the Four Noble Truths. This fact is indicated in the Koṭigāma Sutta (Koṭigāma Sutta) of the Saṁyutta Nikāya: “Once the Blessed One was staying among the Vajjī people, at Koṭigāma. There, the Blessed One said to the Male-stilts: "Monks, it is because you do not understand and penetrate the four Noble Truths that I and you have learned. have to roam and circulate in the long, long cycle of samsara." how is four? Because you do not understand and cannot enter the Noble Truth of Suffering, bhikkhus, you and I have had to wander and wander in the long cycle of samsara, because we do not understand and cannot enter. The Noble Truth of the Origin of Suffering, because you do not understand and cannot enter the Noble Truth of the Cessation of Suffering, because you do not understand and cannot enter the Noble Truth of the Path leading to the Cessation of Suffering, bhikkhus, you and I have have to roam, circulate in the long cycle of reincarnation for so long. But now, bhikkhus, this Noble Truth of Suffering has been understood, has been entered into, the Noble Truth of the Collection of Suffering has been understood, has been absorbed, the Noble Truth of the Cessation of Suffering has been understood, absorbed, the Noble Truth of the Path leading to the cessation of Suffering has been understood and entered. The craving for existence has been cut off, that which leads to rebirth has been destroyed (bhavanetti). Now there is no more rebirth. Thus the Blessed One preached. Having preached thus, the Master added again: “Catunaṁ ariyasaccānaṁ, yathābhūtaṁ adassanā; saṁsitaṁ dīghamaddhānaṁ, tāsu tāsveva jātisu. “Tāni etāni diṭṭhāni, bhavanetti samūhatā, ucchinnaṁ mūlaṁ dukkhassa, natthidāni punabbhavo. " “Due to not being seen as it really is, Four Noble Truths, It takes a long time to rotate, Experiencing many lives. "When they are clearly seen, The sprout of rebirth is uprooted, The root of suffering is ended, Now there is no more rebirth."END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/10/2021.